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51-480: Little Red Riding Hood is a European fairy tale about a young girl and a sly wolf. Its origins can be traced back to several pre-17th-century European folk tales . The two best known versions were written by Charles Perrault and the Brothers Grimm . The story has varied considerably in different versions over the centuries, translations, and as the subject of numerous modern adaptations. Other names for

102-546: A concert there in support of the Algerian protests that eventually led to the resignation of President Abdelaziz Bouteflika . Idir died on 2 May 2020 in Paris at age 70. He had been suffering from pulmonary fibrosis and was hospitalized two days before his death. News of his death was first announced on his official Facebook page, apparently posted by his children. A message of condolence conveyed by Abdelmadjid Tebboune ,

153-500: 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

204-609: 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

255-401: A ruse to go outside and fetch some food for her aunt. Aunt Tiger, suspicious of the girl, ties a rope to her leg. The girl ties a bucket to the rope to fool her, but Aunt Tiger realizes 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

306-477: 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 wolf and Little Red Riding Hood has analogies to the Norse Þrymskviða from

357-418: A significance from the dawn to blood. 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 allegory of rape. Many revisionist versions focus on empowerment and depict Little Red Riding Hood or the grandmother successfully defending herself against the wolf. Such tellings bear some similarity to

408-536: 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

459-589: A variant with a male protagonist in his report of the Ibo people . An Iranian variant, featuring a little boy and the disrobing motif, appears in a 20th-century French anthology. Geneviève Massignon recorded a variant called "Boudin-Boudine" from an informant in Le Gué-de-Velluire . In this version, a little boy is protected from the wolf by his grandmother and father. Apart from the overt warning about talking to strangers, there are many interpretations of

510-488: 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. Jack Zipes anthologized several 19th century variants. Northcote Whitridge Thomas included

561-474: A well, but the stones in his stomach cause him to fall in and drown (similarly to the story of " The Wolf and the Seven Little Kids "). Sanitized versions of the story have the grandmother locked in the closet rather than being eaten and some have Little Red Riding Hood saved by the lumberjack as the wolf advances on her rather than after she is eaten, where the woodcutter kills or simply chases away

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612-469: Is at least as old as the biblical story, " Jonah and the Whale ". The theme also appears in the story of the life of Saint Margaret , wherein the saint emerges unharmed from the belly of a dragon , and in the short story "The Red Path" by Jim C. Hines . A Taiwanese story from the 16th century, known as Aunt Tiger bears several striking similarities. In this story there are two girls who are sisters. When

663-405: 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

714-474: 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

765-791: The Middle Ages . This includes all of Europe , and much of the Middle East and North Africa . These traditions inherited from folk beliefs in the Roman era were syncretized with local traditions, notably Germanic , Celtic and Slavic . Many folk traditions also originated by contact with the Islamic world , especially in the Balkans and in the Iberian Peninsula , which were ruled by Islamic empires before being re-conquered (in

816-517: The President of Algeria , via Twitter praised Idir as "an icon of Algerian art" and stated that the country had "lost one of its monuments". Idir participated in many concerts supporting different causes. For example, on 22 June 1995, more than 6,000 people attended a concert for peace, freedom, and tolerance performed by him and his friend, singer Khaled , initiators of the association "La France, la Vie" ("France and Life"). Idir also took part in

867-532: The sun goddess by the wolf Sköll , has also been drawn. A 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 ": I beseech you, open

918-609: 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 reframe the story as one of female empowerment and do not characterize Little Red Riding Hood as a victim. European folklore This concerns notably common traditions based on Christian mythology , i.e. certain commonalities in celebrating Christmas , such as

969-506: The "rich oral traditions" of his Berber culture. Although the song became popular, both in Algeria and abroad, Idir did not learn about this until after he finished his military conscription . In 1975, he left for France to begin working on his debut album, also titled A Vava Inouva . The title track was translated into seven languages and became a major success. Idir would later comment how "the song had chosen [him]". After releasing

1020-535: The 'Chaoskampf' myth-archetype as well as possibly the belief in knocking on wood for good luck. The culture of Classical Antiquity , including mythology , Hellenistic religion and magical or cultic practice was very influential on the formative stage of Christianity , and can be found as a substrate in the traditions of all territories formerly colonized by Greeks and the Roman Empire , and by extension in those territories reached by Christianization during

1071-529: 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

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1122-403: The 19th century, there has been much cross-pollination between these traditions, often by the detour of American folklore . Idir (singer) Hamid Cheriet ( Kabyle : Ḥamid Ceryat ; 25 October 1945 – 2 May 2020), better known by his stage name Idir , was a Kabyle Algerian singer-songwriter and musician. Referred to as the " King of Amazigh music ", he is regarded as one of

1173-528: The Berber National Orchestra. It was ultimately a widespread success. Idir's release of the album La France des Couleurs ("France of Colors") coincided with the 2007 French presidential election , in which Idir championed multiculturalism and immigration. He released his final album, Ici et Ailleurs ("Here and Elsewhere") in 2017. The following year, he returned to his native Algeria after being away for 38 years, since 1980. He held

1224-517: 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 the Grimms' version, the wolf leaves the house and tries to drink out of

1275-412: 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. Numerous authors have rewritten, adapted, or collected variants of this tale. Charles Marelle in his version of the fairy tale called "The True History of Little Goldenhood" (1888) gives the girl a real name – Blanchette. Andrew Lang included

1326-615: The album Ay Arrac Nneɣ , he took a break from writing music throughout the 1980s. Idir re-entered the music industry in 1993 when he released the album Les Chasseurs de Lumières ("The Light Hunters"). He became known as an ardent advocate of the Kabyle and Berber cultures. In 1995, he performed together with fellow Berber Lounès Matoub , who was murdered three years later. His 1999 album, Identités , featured him singing with Manu Chao , Dan Ar Braz , Maxime Le Forestier , Gnawa Diffusion , Zebda , Gilles Servat , Geoffrey Oryema , and

1377-646: The case of the Balkans , partially) by Christian forces. The result of such cultural contact is visible e.g. in the tradition of the Morris Dance in England, an adaptation of the "moorish" dances of the late medieval period. The result were the related, but regionally distinct, folk traditions as they existed in European society on the eve of the Early Modern period . In modern times, and especially since

1428-411: 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

1479-455: The concert in memory of Lounès Matoub , the Kabyle singer who was assassinated in 1998. In 2001, Idir defended his national identity once again at "Le Zénith" in Paris at the "21st Berber Spring", a celebration of Berber culture. On 8 July that year, he organised a special fund-raising concert to support the population in Kabylie , at a time when anti-government riots were taking place in

1530-408: 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 . A fifteenth-century collection of folklore described an anecdote about a woman whose husband was a werewolf though it bears little resemblance to Perrault's text. In Italy, Little Red Riding Hood was told by peasants in the fourteenth century, where

1581-588: The door for me, father. Jingle your bracelets, oh my daughter Ghriba. I'm afraid of the monster in the forest, father. I, too, am afraid, oh my daughter Ghriba. The theme of the ravening wolf and of the creature released unharmed from its belly is also reflected in the Russian tale " Peter and the Wolf " and another Grimm tale " The Wolf and the Seven Young Kids ", but its general theme of restoration

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1632-550: 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. 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

1683-599: The fruit, whereupon the girl pours boiling hot oil down her throat, killing her. According to Paul Delarue , a similar narrative is found in East Asian stories, namely, in China, Korea and Japan, with the title "The Tiger and the Children". 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

1734-424: The girl and the food in the basket. After he inquires as to where she is going, he suggests that she pick some flowers as a present for her grandmother. While she goes in search of flowers, he goes to the grandmother's house and gains entry by pretending to be Riding Hood. He swallows the grandmother whole, climbs into her bed, and waits for the girl, disguised as the grandmother. When Riding Hood arrives, she notices

1785-419: The girls' mother goes out, the tigress comes to the girls' house and pretends to be their aunt, asking to come in. One girl says that the aunt's voice does not sound right, so the tigress attempts to disguise her voice. Then, the girl says that the aunt's hands feel too coarse, so the tigress attempts to make her paws smoother. When finally the tigress gains entry, she eats the girl's sister. The girl comes up with

1836-400: 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

1887-532: 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

1938-475: The most significant modern day figures in Algerian and Amazigh culture, history, and struggle . Initially training to be a geologist, his interest for music was piqued when he was called to sing on state radio as a late substitute. After finishing his compulsory military service , he moved to France in 1975 and embarked on his career in music. Idir took a hiatus during the 1980s before returning in 1993. He

1989-406: 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

2040-403: 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

2091-559: 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

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2142-463: The story are " Little Red Cap " or simply " Red Riding Hood ". It is number 333 in the Aarne–Thompson classification system for folktales. The story centers around a girl named Little Red Riding Hood, after the red hooded cape that she wears. The girl walks through the woods to deliver food to her sickly grandmother ( wine and cake depending on the translation). A stalking wolf wants to eat

2193-457: The strange appearance of her "grandmother". After some back and forth, Riding Hood comments on the wolf's teeth, at which point the wolf leaps out of bed and eats her as well. In Charles Perrault's version of the story, the first to be published, the wolf falls asleep afterwards, whereupon the story ends. In later versions, the story continues. A woodcutter in the French version, or a hunter in

2244-465: The tale agree so closely with Perrault's variant that it is almost certainly the source of the tale. This version ends with the girl and her grandmother saved by a huntsman who was after the wolf's skin; this ending mirrors 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

2295-462: 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

2346-472: 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. 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

2397-660: The various Christmas gift-bringers , or customs associated with All Souls' Day . In addition, there are certain apotropaic gestures or practices found in large parts of the Western world, such as the knocking on wood or the fingers crossed gesture. Many tropes of European folklore can be identified as stemming from the Proto-Indo-European peoples of the Neolithic and Bronze Age, although they may originate from even earlier traditions. Examples of this include

2448-421: The wolf with his axe. The story displays 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

2499-446: 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

2550-457: 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's intended meaning. In

2601-524: Was a passionate advocate of the Kabyle and Berber cultures. Idir was born in Aït Lahcene, Aït Yenni , Tizi Ouzou Province (part of French Algeria at the time), on 25 October 1945. He originally studied to become a geologist and worked at an oil and gas field . In 1973, he was asked to be a late substitute for Nouara on Radio Algeria . He sang " A Vava Inouva ", a lullaby that incorporated

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