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The story has been changed considerably in various retellings and subjected to numerous modern adaptations and readings. Other names for the story are: "Little Red Ridinghood", "Little Red Cap" or simply "Red Riding Hood". It is number 333 in the Aarne-Thompson classification system for folktales.
Little Red Riding Hood, illustrated in a 1927 story anthology
The story revolves around a girl called Little Red Riding Hood. In Perrault's versions of the tale, she is named after her red hoodedcape/cloak that she wears. The girl walks through the woods to deliver food to her sickly grandmother (wine and cake depending on the translation). In Grimms' version, her mother had ordered her to stay strictly on the path.
A Big Bad Wolf wants to eat the girl and the food in the basket. He secretly stalks her behind trees, bushes, shrubs, and patches of little and tall grass. He approaches Little Red Riding Hood, who naively tells him where she is going. He suggests that the girl pick some flowers as a present for her grandmother, which she does. In the meantime, he goes to the grandmother's house and gains entry by pretending to be her. He swallows the grandmother whole (in some stories, he locks her in the closet) and waits for the girl, disguised as the grandma.
Gustave Doré's engraving of the scene: "She was astonished to see how her grandmother looked."
When the girl arrives, she notices that her grandmother looks very strange. Little Red then says, "What a deep voice you have!" ("The better to greet you with", responds the wolf), "Goodness, what big eyes you have!" ("The better to see you with", responds the wolf), "And what big hands you have!" ("The better to embrace you with", responds the wolf), and lastly, "What a big mouth you have" ("The better to eat you with!", responds the wolf), at which point the wolf jumps out of the bed and eats her, too. Then he falls asleep. In Charles Perrault's version of the story (the first version to be published), the tale ends here. However, in later versions, the story continues generally as follows:
A woodcutter in the French version, but a hunter in the Brothers Grimm and traditional German versions, comes to the rescue with an axe, and cuts open the sleeping wolf. Little Red Riding Hood and her grandmother emerge shaken, but unharmed. Then they fill the wolf's body with heavy stones. The wolf awakens and attempts to flee, but the stones cause him to collapse and die. In Grimm's version, the wolf leaves the house and tries to drink out of a well, but the stones in his stomach cause him to fall in and drown. Sanitized versions of the story have the grandmother locked in the closet instead of being eaten and some have Little Red Riding Hood saved by the lumberjack as the wolf advances on her rather than after she gets eaten, where the woodcutter kills the wolf with his axe.
The tale makes the clearest contrast between the safe world of the village and the dangers of the forest, conventional antitheses that are essentially medieval, though no written versions are as old as that. It also warns about the dangers of not obeying one's mother (at least in Grimms' version).
Relationship to other tales
The story displays many similarities to stories from classical Greece and Rome. Scholar Graham Anderson has compared the story to a local legend recounted by Pausanias in which, each year, a virgin girl was offered to a malevolent spirit dressed in the skin of a wolf, who raped the girl. Then, one year, the boxer Euthymos came along, slew the spirit, and married the girl who had been offered as a sacrifice. There are also a number of different stories recounted by Greek authors involving a woman named Pyrrha (literally "fire") and a man with some name meaning "wolf". The Roman poet Horace alludes to a tale in which a male child is rescued alive from the belly of Lamia, an ogress in classical mythology.
The dialogue between the Big Bad Wolf and Little Red Riding Hood has its analogies to the Norse Þrymskviða from the Elder Edda; the giant Þrymr had stolen Mjölnir, Thor's hammer, and demanded Freyja as his bride for its return. Instead, the gods dressed Thor as a bride and sent him. When the giants note Thor's unladylike eyes, eating, and drinking, Loki explains them as Freyja's not having slept, eaten, or drunk, out of longing for the wedding. A parallel to another Norse myth, the chase and eventual murder of the sun goddess by the wolf Sköll, has also been drawn.
A very similar story also belongs to the North African tradition, namely in Kabylia, where a number of versions are attested. The theme of the little girl who visits her (grand)dad in his cabin and is recognized by the sound of her bracelets constitutes the refrain of a well-known song by the modern singer Idir, A Vava Inouva:
A Taiwanese story from the 16th century, known as Grandaunt Tiger bears several striking similarities. When the girl's mother goes out, the tigress comes to the girl's house and pretends to be their aunt, asking to come in. The girl says that her voice does not sound right, so the tigress attempts to disguise her voice. Then, the girl says that her hands feel too coarse, so the tigress attempts to make them smoother. When finally, the tigress gains entry, she eats the girl's sister's hand. The girl comes up with a ruse to go outside and fetch some food for her aunt. Grandaunt Tiger, suspicious of the girl, ties a rope to her leg. The girl ties a bucket to the rope to fool her, but Grandaunt Tiger realises this and chases after her, whereupon she climbs into a tree. The girl tells the tigress that she will let her eat her, but first she would like to feed her some fruit from the tree. The tigress comes closer to eat the food, whereupon, the girl pours boiling hot oil down her throat, killing her.
The origins of the Little Red Riding Hood story can be traced to several likely pre-17th century versions from various European countries. Some of these are significantly different from the currently known, Grimms-inspired version. It was told by French peasants in the 10th century and recorded by the cathedral schoolmaster Egbert of Liège. In Italy, Little Red Riding Hood was told by peasants in the fourteenth century, where a number of versions exist, including La finta nonna (The False Grandmother), written among others by Italo Calvino in the Italian Folktales collection. It has also been called "The Story of Grandmother". It is also possible that this early tale has roots in very similar East Asian tales (e.g. "Grandaunt Tiger").
These early variations of the tale, do differ from the currently known version in several ways. The antagonist is not always a wolf, but sometimes a 'bzou' (werewolf), making these tales relevant to the werewolf trials (similar to witch trials) of the time (e.g. the trial of Peter Stumpp). The wolf usually leaves the grandmother's blood and flesh for the girl to eat, who then unwittingly cannibalizes her own grandmother. Furthermore, the wolf was also known to ask her to remove her clothing and toss it into the fire. In some versions, the wolf eats the girl after she gets into bed with him, and the story ends there. In others, she sees through his disguise and tries to escape, complaining to her "grandmother" that she needs to defecate and would not wish to do so in the bed. The wolf reluctantly lets her go, tied to a piece of string so she does not get away. However, the girl slips the string over something else and runs off. In these stories she escapes with no help from any male or older female figure, instead using her own cunning, or in some versions the help of a younger boy who she happens to run into. Sometimes, though more rarely, the red hood is even non-existent.
In other tellings of the story, the wolf chases after Little Red Riding Hood. She escapes with the help of some laundresses, who spread a sheet taut over a river so she may escape. When the wolf follows Red over the bridge of cloth, the sheet is released and the wolf drowns in the river. And in another version the wolf is pushed into the fire, while he is preparing the flesh of the grandmother to be eaten by the girl.
The earliest known printed version was known as Le Petit Chaperon Rouge and may have had its origins in 17th-century French folklore. It was included in the collection Tales and Stories of the Past with Morals. Tales of Mother Goose (Histoires et contes du temps passé, avec des moralités. Contes de ma mère l'Oye), in 1697, by Charles Perrault. As the title implies, this version is both more sinister and more overtly moralized than the later ones. The redness of the hood, which has been given symbolic significance in many interpretations of the tale, was a detail introduced by Perrault.
French images, like this 19th-century painting, show the much shorter red chaperon being worn
The story had as its subject an "attractive, well-bred young lady", a village girl of the country being deceived into giving a wolf she encountered the information he needed to find her grandmother's house successfully and eat the old woman while at the same time avoiding being noticed by woodcutters working in the nearby forest. Then he proceeded to lay a trap for Red Riding Hood. Little Red Riding Hood ends up being asked to climb into the bed before being eaten by the wolf, where the story ends. The wolf emerges the victor of the encounter and there is no happy ending.
Charles Perrault explained the 'moral' at the end of the tale so that no doubt is left to his intended meaning:
From this story one learns that children, especially young lasses, pretty, courteous and well-bred, do very wrong to listen to strangers, And it is not an unheard thing if the Wolf is thereby provided with his dinner. I say Wolf, for all wolves are not of the same sort; there is one kind with an amenable disposition - neither noisy, nor hateful, nor angry, but tame, obliging and gentle, following the young maids in the streets, even into their homes. Alas! Who does not know that these gentle wolves are of all such creatures the most dangerous!
This, the presumed original version of the tale was written for the late seventeenth-century French court of King Louis XIV. This audience, whom the King entertained with extravagant parties, presumably would take from the story the intended meaning.
In the 19th century two separate German versions were retold to Jacob Grimm and his younger brother Wilhelm Grimm, known as the Brothers Grimm, the first by Jeanette Hassenpflug (1791-1860) and the second by Marie Hassenpflug (1788-1856). The brothers turned the first version to the main body of the story and the second into a sequel of it. The story as Rotkäppchen was included in the first edition of their collection Kinder- und Hausmärchen (Children's and Household Tales (1812) - KHM 26).
The earlier parts of the tale agree so closely with Perrault's variant that it is almost certainly the source of the tale. However, they modified the ending; this version had the little girl and her grandmother saved by a huntsman who was after the wolf's skin; this ending is identical to that in the tale "The Wolf and the Seven Young Kids", which appears to be the source. The second part featured the girl and her grandmother trapping and killing another wolf, this time anticipating his moves based on their experience with the previous one. The girl did not leave the path when the wolf spoke to her, her grandmother locked the door to keep it out, and when the wolf lurked, the grandmother had Little Red Riding Hood put a trough under the chimney and fill it with water that sausages had been cooked in; the smell lured the wolf down, and it drowned.
The Brothers further revised the story in later editions and it reached the above-mentioned final and better-known version in the 1857 edition of their work. It is notably tamer than the older stories which contained darker themes.
An engraving from the Cyclopedia of Wit and Humor.
Numerous authors have rewritten or adapted this tale.
Andrew Lang included a variant called "The True History of Little Goldenhood" in The Red Fairy Book (1890). He derived it from the works of Charles Marelles, in Contes of Charles Marelles. This version explicitly states that the story had been mistold earlier. The girl is saved, but not by the huntsman; when the wolf tries to eat her, its mouth is burned by the golden hood she wears, which is enchanted.
James N. Barker wrote a variation of Little Red Riding Hood in 1827 as an approximately 1000-word story. It was later reprinted in 1858 in a book of collected stories edited by William E Burton, called the Cyclopedia of Wit and Humor. The reprint also features a wood engraving of a clothed wolf on a bended knee holding Little Red Riding Hood's hand.
Apart from the overt warning about talking to strangers, there are many interpretations of the classic fairy tale, many of them sexual. Some are listed below.
Folklorists and cultural anthropologists, such as P. Saintyves and Edward Burnett Tylor, saw "Little Red Riding Hood" in terms of solar myths and other naturally occurring cycles. Her red hood could represent the bright sun which is ultimately swallowed by the terrible night (the wolf), and the variations in which she is cut out of the wolf's belly represent the dawn. In this interpretation, there is a connection between the wolf of this tale and Sköll, the wolf in Norse mythology that will swallow the personified Sun at Ragnarök, or Fenrir. Alternatively, the tale could be about the season of spring or the month of May, escaping the winter.
The tale has been interpreted as a puberty rite, stemming from a prehistoric origin (sometimes an origin stemming from a previous matriarchal era). The girl, leaving home, enters a liminal state and by going through the acts of the tale, is transformed into an adult woman by the act of coming out of the wolf's stomach.
Bruno Bettelheim, in The Uses of Enchantment: The Meaning and Importance of Fairy Tales (1976), recast the Little Red Riding Hood motif in terms of classic Freudian analysis, that shows how fairy tales educate, support, and liberate children's emotions. The motif of the huntsman cutting open the wolf he interpreted as a "rebirth"; the girl who foolishly listened to the wolf has been reborn as a new person.
The poem "Þrymskviða" from the Poetic Edda mirrors some elements of Red Riding Hood. Loki's explanations for the strange behavior of "Freyja" (actually Thor disguised as Freyja) mirror the wolf's explanations for his strange appearance. The red hood has often been given great importance in many interpretations, with a significance from the dawn to blood.
Erotic, romantic, or rape connotations
A sexual analysis of the tale may also include negative connotations in terms of rape or abduction. In Against Our Will, Susan Brownmiller describes the fairy tale as a description of rape. However, many revisionist retellings choose to focus on empowerment, and depict Little Red Riding Hood or the grandmother successfully defending herself against the wolf.
Such tellings bear some similarity to the "animal bridegroom" tales, such as Beauty and the Beast or The Frog Prince, but where the heroines of those tales revert the hero to a prince, these tellings of Little Red Riding Hood reveal to the heroine that she has a wild nature like the hero's. These interpretations refuse to characterize Little Red Riding Hood as a victim; these are tales of female empowerment.
In popular culture
Works Progress Administration poster by Kenneth Whitley, 1939
Neil Jordan directed a film version of The Company of Wolves (1984) based on the short story by Angela Carter. The wolf in this version of the tale is in fact a werewolf, which comes to the newly-menstruating Red Riding Hood in the forest, in the form of a charming hunter. The hunter turns into a wolf and eats her grandmother, and is about to devour Red Riding Hood as well, but she is equally seductive and ends up lying with the wolf man. This version may be interpreted as a young girl's journey into womanhood, both with regard to menstruation and sexual awakening.
Soyuzmultfilm (1937) is a classic Soviet, black-and-white, animated film by the sisters Brumberg, "grandmothers of the Russian animation". Its plot differs slightly from the original fairy tale. It was issued on videotapes in various collections in the 1980s, via the SECAM system, and in the 1990s, via the PAL system, in collections of animated films of a video studio "Soyuz" (since 1994 and 1995 respectively).
The Big Bad Wolf is an animated short released on 13 April 1934 by United Artists, produced by Walt Disney and directed by Burt Gillett as part of the Silly Symphony series. Acting as an adaptation of the fairy-tale Little Red Riding Hood, with the Big Bad Wolf from 1933's Three Little Pigs acting as the adversary to Little Red Riding Hood and her grandmother.
In the USSR-based animated film Petya and Little Red Riding Hood (1958), directed by Boris Stepantsev and Evgeny Raykovsky, the main character (a boy named Petya Ivanov) sees the Grey Wolf deceived a trusting girl and risks his life to rescue her and her grandmother. Now, the animated movie is considered a cult film, many phrases have become part of popular culture, and in 1959 and 1960, the film received awards[which?] at festivals in Kyiv, Ukraine and Ansi, Estonia. In Russia, it is repeatedly republished on DVD in collections of animated films.
The 1996 movie Freeway is a modern crime drama loosely adapted from the Riding Hood story, with Riding Hood (Reese Witherspoon) recast as a teenage prostitute, and the wolf (Kiefer Sutherland) being a serial killer named Bob Wolverton. The film had one straight-to-video sequel.
Hoodwinked! (2005) is a retelling of "Little Red Riding Hood" as a police investigation.
Children at Play (2010) is a short film written and directed by Lexan Rosser, starring Bryan Dechart. The film can be interpreted as a reimagining of the classic fairy tale due to its number of overt/subtle parallels and references.
The character Ruby Rose in the popular internet series RWBY is based on "Little Red Riding Hood".
In the pilot episode "Wolf Moon" of the MTV hit series Teen Wolf the protagonist Scott McCall wears a red hoody, when he gets attacked by an alpha werewolf in the woods in the night of a full moon.
The pilot episode of NBC's TV series Grimm reveals that the Red Riding Hood stories were inspired by the fabled attacks of Blutbaden, lycanthropic beings who have a deeply ingrained bloodlust and a weakness for victims wearing red.
Red Riding Hood is a character in ABC's Once Upon a Time (2011) TV series. In this version of the tale, Red (portrayed by Meghan Ory) is a werewolf, and her cape is the only thing that can prevent her from metamorphosing during a full moon. Her Storybrooke persona is Ruby.
The story was retold as part of the episode "Grimm Job" of the American animated TV series Family Guy (season 12, episode 10), with Stewie playing Little Red Riding Hood and Brian the Big Bad Wolf. Additionally, both Red Hiding Hood and the Big Bad Wolf appeared briefly in a clip in the season one episode The Son Also Draws.
Little Red Riding Hood in an illustration by Otto Kubel (1930).
Charles Perrault's "Le Petit Chaperon rouge" ("Little Red Riding Hood") is centered on an erotic metaphor.
Gabriela Mistral, the Chilean Nobel Prize-winning poet, told the story as a short poem as part of her 1924 book, Ternura
Little Red Riding Hood appears in Angela Carter's short story "The Company of Wolves", published in The Bloody Chamber (1979), her collection of "dark, feminist fables" filled with "bestial and ferocious" heroines. In her revision of the classic, Carter examines female lust, which according to author Catherine Orenstein is "healthy, but also challenging and sometimes disturbing, unbridled and feral lust that delivers up contradictions." As Orenstein points out, Carter does this by unravelling the original tale's "underlying sexual currents" and by impregnating the new Little Red Riding Hood (Rosaleen played by Sarah Patterson) with "animal instincts" that lead to her transformation.
In Michelle Augello-Page's story "Wolf Moon", Little Red is an adult who has been irrevocably changed by the events in her childhood, and it is the hunter who saves her "once upon a time, and again" in this tale of sexual awakening, bdsm, relationships, female rites and rebirth.
In the manga Tokyo Akazukin the protagonist is an 11-year-old girl nicknamed "Red Riding Hood" or "Red Hood". Akazukin means "red hood" in Japanese.
Dark & Darker Faerie Tales by Two Sisters is a collection of dark fairy tales which features Little Red Riding Hood, revealing what happened to her after her encounter with the wolf.
Singaporean artist Casey Chen re-wrote the story with a Singlish accent and published it as The Red Riding Hood Lah!. The storyline largely remains the same, but happened in a Singaporean setting and comes with visual hints of the country placed subtly in the illustrations throughout the book. The book is written as an expression of the Singaporean identity.
Scarlet is a 2013 novel written by Marissa Meyer that was loosely adapted from the fairy tale. In the story, a girl named Scarlet is trying to find her missing grandmother with the help of a mysterious street fighter called Wolf. It is the second book of The Lunar Chronicles.
The Land of Stories is a series written by Chris Colfer. In this, Red Riding Hood is the queen of the Red Riding Hood Kingdom, And she calls her people the "Hoodians". She is one of the main characters and helps her friends fight dangerous intruders. She is pretty narcissistic and self-absorbed, but can be useful at times. It is said that she and Goldilocks were good friends, but they both had a crush on Jack from Jack and the Beanstalk, and Red, in vain, misled Goldilocks to the Three Bears House, where she became an outlaw.
In Nikita Gill's 2018 poetry collection "Fierce Fairytales: & Other Stories to Stir Your Soul" she references Little Red Riding Hood in the poem "The Red Wolf."
In Rosamund Hodge's 2015 novel, Crimson Bound, a girl named Rachelle is forced to serve the realm after meeting dark forces in the woods.
In Lois Lowry's historical fiction novel "Number the Stars", the protagonist, Annemarie, runs through the woods, where the Nazis won't see her, telling herself the story of Little Red Riding Hood to calm herself down.
A.P. Randolph's 1925 "How Could Red Riding Hood (Have Been So Very Good)?" was the first song known to be banned from radio because of its sexual suggestiveness.
Sam the Sham & the Pharaohs's hit song, "Li'l Red Riding Hood" (1966), take Wolf's point of view, implying that he wants love rather than blood. Here, the Wolf befriends Little Red Riding Hood disguised as a sheep and offers to protect her on her journey through the woods.
The Kelly Family's "The Wolf" (1994) is inspired by the tale, warning the children that there's a Wolf out there. During the instrumental bridge in live shows, the song's lead singer, Joey, does both Little Red Riding Hood's and Wolf's part, where the child asks her grandmother about the big eyes, ears and mouth.
"Little Red Riding Hood" is a rawstyle song by Da Tweekaz, which was later remixed by Ecstatic.
In the Shrek 2 (2004) video game, she is playable and appears as a friend of Shrek's. She joins him, Fiona, and Donkey on their journey to Far Far Away, despite not knowing Shrek or his friends in the film.
In the computer game Dark Parables: The Red Riding Hood Sisters (2013), the original Red Riding Hood was orphaned when a wolf killed her grandma. A hunter killed the wolf before it could kill her. He took her in as his own out of pity. The Red Riding Hood of this story convinced the hunter to teach her how to fight. They protected the forest together until the hunter was killed during a wolf attack. The Red Riding Hood continued on protecting the forest and took in other orphaned girls and taught them to fight too. They take up wearing a red riding hood and cape to honor their teacher. Even after the death of the original Red Riding Hood the girls continue doing what she did in life.
In the fighting gameDarkstalkers 3 (1997), the character Baby Bonnie Hood (known in the Japanese release as Bulleta) is a parody of Little Red Riding Hood, complete with a childish look, red hood and picnic basket. But instead of food, her basket is full of guns and grenades. Her personality is somewhat psychotic, guerrilla-crazy. During the fights, a small dog named Harry watches the action from the sidelines and reacts to her taking damage in battle. Two rifle-wielding huntsmen named John and Arthur briefly appear alongside her in a special power-up move titled "Beautiful Hunting" that inflicts extra damage on opponents. The character may be based on the James Thurber or Roald Dahl versions of the story, where Red pulls a gun from her basket and shoots the wolf, and the idea behind her character was to show that at their worst, humans are scarier than any imaginary monster.
In the free-to-play mobile game Minimon: Adventure of Minions (2016), Luna is a wolflike minion and agent of a secret society with humanlike physical characteristics who wears a red hood when awakened, which references both the Big Bad Wolf and Red Riding Hood.
SINoALICE (2017) is a mobile Gacha game which features Red Riding Hood as one of the main player controlled characters and features in her own dark story-line which features her as a brutally violent girl whose main desire is to inflict violence, pain and death upon her enemies as well as the other fairy-tale characters featured in the game.
Little Red Riding Hood is one of the central characters in the BroadwaymusicalInto the Woods (1987) by Stephen Sondheim and James Lapine. In the song, "I Know Things Now", she speaks of how the wolf made her feel "excited, well, excited and scared", in a reference to the sexual undertones of their relationship. Red Riding Hood's cape is also one of the musical's four quest items that are emblematic of fairy tales.
^Dundes, Alan & McGlathery, James M. (ed.). "Interpreting Little Red Riding Hood Psychoanalytically". The Brothers Grimm and Folktale. pp. 26-7. ISBN0-252-01549-5.
^The oldest source is the tale Rova in: Leo Frobenius, Volksmärchen und Volksdichtungen Afrikas / Band III, Jena 1921: 126-129, fairy tale # 33.
^Quoted from: Jane E. Goodman, Berber Culture on the World Stage: From Village to Video, Indiana University Press, 2005: 62.
^Lontzen, Dr Guntzen. "The Earliest Version of the Chinese Red Riding Hood". JSTOR41390379. Cite journal requires |journal= (help)
^J.M. Ziolkowski, "A fairy tale from before fairy tales: Egbert of Liege's 'De puella a lupellis seruata' and the medieval background of 'Little Red Riding Hood'", Speculum 67 (1992): 549-575.
^Jack Zipes, In Hungarian folklore, the story is known as "Piroska" (Little Red), and is still told in mostly the original version described above. The Great Fairy Tale Tradition: From Straparola and Basile to the Brothers Grimm, p 744, ISBN0-393-97636-X
^"Little Red Riding Hood Charles Perrault". Pitt.Edu. University of Pittsburgh. 21 September 2003. Retrieved 2016. And, saying these words, this wicked wolf fell upon Little Red Riding Hood, and ate her all up.
^Harry Velten, "The Influences of Charles Perrault's Contes de ma Mère L'oie on German Folklore", p 966, Jack Zipes, ed. The Great Fairy Tale Tradition: From Straparola and Basile to the Brothers Grimm, ISBN0-393-97636-X
^Harry Velten, "The Influences of Charles Perrault's Contes de ma Mère L'oie on German Folklore", p 967, Jack Zipes, ed. The Great Fairy Tale Tradition: From Straparola and Basile to the Brothers Grimm, ISBN0-393-97636-X
^Maria Tatar, The Annotated Brothers Grimm, p 149 W. W. Norton & company, London, New York, 2004 ISBN0-393-05848-4
^Dundes, Alan & McGlathery, James M. (ed.) (1988). "Interpreting Little Red Riding Hood Psychoanalytically". The Brothers Grimm and Folktale. pp. 26-7. ISBN0-252-01549-5.CS1 maint: multiple names: authors list (link) CS1 maint: extra text: authors list (link)
^Dundes, Alan & McGlathery, James M. (ed.) (1988). "Interpreting Little Red Riding Hood Psychoanalytically". The Brothers Grimm and Folktale. p. 27. ISBN0-252-01549-5.CS1 maint: multiple names: authors list (link) CS1 maint: extra text: authors list (link)
^Dundes, Alan & McGlathery, James M. (ed.) (1988). "Interpreting Little Red Riding Hood Psychoanalytically". The Brothers Grimm and Folktale. pp. 27-9. ISBN0-252-01549-5.CS1 maint: multiple names: authors list (link) CS1 maint: extra text: authors list (link)
^Dundes, Alan & McGlathery, James M. (ed.) (1988). "Interpreting Little Red Riding Hood Psychoanalytically". The Brothers Grimm and Folktale. pp. 27-8. ISBN0-252-01549-5.CS1 maint: multiple names: authors list (link) CS1 maint: extra text: authors list (link)
^Dundes, Alan & McGlathery, James M. (ed.) (1988). "Interpreting Little Red Riding Hood Psychoanalytically". The Brothers Grimm and Folktale. p. 32. ISBN0-252-01549-5.CS1 maint: multiple names: authors list (link) CS1 maint: extra text: authors list (link)
^Orenstein, Catherine (3 July 2002). Little Red Riding Hood Uncloaked: Sex, Morality, and the Evolution of a Fairy Tale. p. 145. ISBN0-465-04125-6.
^Orenstein, Catherine (3 July 2002). Little Red Riding Hood Uncloaked: Sex, Morality, and the Evolution of a Fairy Tale. pp. 160-161. ISBN0-465-04125-6.
^Orenstein, Catherine (3 July 2002). Little Red Riding Hood Uncloaked: Sex, Morality, and the Evolution of a Fairy Tale. pp. 172-173. ISBN0-465-04125-6.
^Orenstein, Catherine (3 July 2002). Little Red Riding Hood Uncloaked: Sex, Morality, and the Evolution of a Fairy Tale. pp. 112-3. ISBN0-465-04125-6.
^Orenstein, Catherine (3 July 2002). Little Red Riding Hood Uncloaked: Sex, Morality, and the Evolution of a Fairy Tale. pp. 166-167. ISBN0-465-04125-6.