Red Riding Hood, the Real Story Lesbian Red Riding Hood (Erotic Fairy Tales Series)
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In some Scottish versions of "Snow White"-type fairy tales, a talking trout takes the place of the Queen's mirror, the Queen is the princess' biological mother, rather than her stepmother, the huntsman figure is the princess' own father, and the Queen's fate remains unresolved. For example, in Italy, the Queen uses a toxic comb, a contaminated cake, or a suffocating braid.
The Queen's demands of proof from the huntsman often her lover in non-Grimm versions  also vary: a bottle of blood stoppered with the princess' toe in Spain, or the princess' intestines and blood-soaked shirt in Italy. The iron shoes being heated in an illustration from an Icelandic translation of the Grimms' story.
The Grimm brothers invented the motif of the Queen's execution at Snow White's wedding; the original story sees her punished by the King.
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The Grimms noted on the margin of their manuscript: "The ending is not quite right and is lacking something. In the first edition of the Brothers Grimm story, the Queen is Snow White's biological mother, not her stepmother. There is, for instance, no suggestion that the queen's absorption in her beauty ever gives her pleasure, or that the desire for power through sexual attractiveness is itself a sexual feeling.
What is stressed is the anger and fear that attend the queen's realization that as she and Snow White both get older, she must lose. Witchcraft, the tale answers. Potions, poisons, and self-protection. Had she perhaps doubted and cracked the mirror, cracked the meaning of the mirror, she might still be alive today. That's why, I think, the most interesting women in stories have been villainesses.
So why not focus on this figure who is tragic in many, many ways. We really don't know too much about her - where she gets her powers.
She's mysterious. Whereas Snow White achieves inner harmony, her stepmother fails to do so. This imbalance between her contradictory drives proves to be her undoing. It thus is the implicit sexual struggle between the young girl and the queen. The plot progresses with this submissive, agoraphobic Cinderella pushed by a kindly neighbor woman to attend the ball, where the prince falls in love with her and promises to wed her. Again, the heroine does not make sexual choices for herself.
The step- sisters provide an interesting contrast to Cinderella, as they are active characters and, moreover, are not villainized as in many other versions of ATU A; their meanness is accounted for by their particular sexual leanings, and in the end they help Cinderella. This collapses the helper and antagonist roles, a conflation that is common in contemporary revisions of fairy tales. Both of these heroines are sexually empowered when they choose to become lovers and continue in their trade, despite the stigma associated with prostitution.
When Red meets a threateningly wolflike man on the path, she succumbs to his seduction. She is compared to a rag doll and to a caught and trussed- up rabbit. This eroticization of violence parallels the eroticization of the folktale. The belated appearance of a woodcutter indicates the influence of the Grimm ver- sion of the tale over the Perrault version.go to link
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He watches, gaining voyeuristic pleasure from the experience, only deciding to use his axe at the time when Red cries out. Like many well-known fairy tales, eroticized fairy tales feature highly styl- ized descriptions, focusing on bright colors, well-defined shapes, and intense emotions. The sexual asymmetry is ideologically charged. Moreover, the heroines in these tales do not in general initiate sexual contact; instead, the secondary male and occasionally female characters do. This aspect of innocent initiation tales brings up the ques- tion of agency, or the condition of exerting power or acting.
If a female charac- ter does not act with agency, she is not a subject; she is an object. And if the main character of a story is objectified, not acting but being acted upon, then readers are forced to identify either with the protagonist only as a sexual object, or with the performer of the sexual acts. The objectification of innocent heroines is a problem that extends beyond eroticized fairy tales. Agency is a relevant topic in discussing nonerotic fairy tales as well, but fairy-tale scholarship has generally been slow to adapt this term.
Her work treads the erotic bor- der, and has attracted a great deal of scholarship that repetitively claims that Carter rewrites fairy tales with a feminist agenda. Which folktales dis- play female agency, and just how much agency, remains a tricky question. I think it is safe to say that some folk- tales contain self-sufficient heroines, while other, often literary renditions of the tales depict more passive heroines.
Even more recent revisions of fairy tales fre- quently complete the circle by returning to independent heroines—except, I would argue, in the case of eroticized innocent initiation tales. One interesting point about eroticized fairy tales is that while the heroines only sometimes require rescue as a result of plot complications, they always require sexual atten- tion. From a feminist perspective, the difficulty arises when the heroine does not imi- tate either folktale or revision models and discover her pleasure for herself, but instead conforms to the fairy-tale passivity that has rightfully come under attack.
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Thus, authors of innocent initiation tales start from texts that already show patriarchal bias. Since these authors deliberately evoke certain associations, intertextuality becomes a key notion in my analysis. The prior texts informing the stories in my sample four collections of eroticized fairy tales have varied origins beyond folktales and fairy tales, from nursery rhymes to legends. Yet as I men- tioned earlier, all of the tales that fit the innocent initiation type, with one excep- tion, build on familiar fairy tales. Interestingly, they also primarily feature heterosexual couplings.
Not all of the eroticized fairy tales in the four collections of stories are heterosexually oriented, so the innocent initiation stories actually stand apart from some of the other stories on the basis of their sexual encoun- ters being predominantly heterosexual. Yet Carter problematizes sexual desire by the way she evokes it in her tales, whereas the authors of innocent initiation tales leave certain questions about desire unasked. Thus, the incorporation of unconventional sex into a rewritten fairy tale is no guarantee of the story being progressive.
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The fact that eroticized fairy tales are meant as entertainment does not lessen their ideological impact or importance. As Bacchilega points out, fairy tales employ narrative strategies that, among other things, naturalize certain types of desire while negating others. In the two versions of Sleeping Beauty in my sample, the protagonist is literally dor- mant until the prince awakens her—and her desire—with a kiss located such that Freudian displacement comes to mind.
This initiation is extremely metonymic, equating subjectivity with the ability to desire, because the heroine and her sexuality are simultaneously awakened. In other tales in my sample, the heroines experience sexual urges without understanding what they are, and only their initiatory sexual experiences truly fulfill these urges. Often the initiations occur without the girls understanding what exactly is happening, but they enjoy the sensations nonetheless.
The message behind these tales is not only that the heroine lacks the agency to make choices about when and where and with what or whom she has sex, but also that she cannot make decisions about whether or not to be a sexual being. Clearly, the characters in erotic fiction will have sexual dimensions to their personalities, but the heroines in innocent initiation tales are portrayed dualis- tically with regard to desire. On the one hand, these heroines are inherently sex- ual creatures. On the other hand, they are innocent about sex, even after the fact.
Innocence thus becomes a trope meant to evoke desire in the reader, because within the story, innocence signifies sexual eagerness that is ready to be exploited. Female characters in traditional folktales at least have the option to refuse to be sexual beings; for example, the protagonist of ATU B, Don- keyskin, makes herself sexually unappealing and unavailable by wearing an ani- mal fur disguise after her father tries to marry her, and only later casts off this disguise to tease a prince into marriage.
The final point I would like to make about eroticized fairy tales in general is that by making use of certain rhetorical devices, they reinscribe fairy tales within the realm of the feminine.
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Eroticized fairy tales are often written by women, and collections of them are aimed at female consumers, often explicitly. All of these traits reinforce the notions that fairy tales belong to women, fairy tales are about women, and yet fairy tales disempower women by granting them superficial pleasure while denying them any real agency. In conclusion, eroticized fairy tales are complex revisions of fairy tales wherein the treatment of female agency and desire conveys certain ideological messages.
Though these tales are sexually explicit, much of their content simply makes manifest the power relations that are already expressed in nonerotic fairy tales. The coherence of eroticized fairy tales relies upon the underlying assump- tions of both writers and readers. Views Rating Favorite Newest. All Time All Time. The Princess and The Monster A semi-erotic bedtime tale for daddies and "little girls".