The Mattress Tests Of Lords and Tinkers, Shrews and Peas

'The Princess And The Pea' by Louise Montillio

A passage from the ballad-folktale "Lord For A Day" caught our eye this week and, though it's not meant to be an important part of the text, it got us thinking about mattresses and peas; that is, tests of nobility or worthiness. Here is the passage, with a little context:

... the Khalif went in to the women of the palace, who came to him, and he said to them, "Whenas yonder sleeper awaketh tomorrow... say to him "Thou art the Khalif." ...
Then the rest of the women of the palace came all to him and lifted him into a sitting posture, when he found himself upon a couch, stuffed all with floss-silk and raised a cubit's height from the ground*. 

*That is, a mattress eighteen inches thick.

*** 

So in this tale, a man sitting on a pile of mattresses, or a very high mattress, is supposed to be 'proof' of royalty? (Even if, in this case, it's set up falsely.)

Where is the next step of proof with the 'pea'? Why is it girls in tales always have to provide the pudding whereas men just get to eat it?

In The Real Princess, the bedraggled girl is immediately assumed to be falsifying her identity, to be common, and must prove she is royal - at physical cost to herself. In Lord For A Day, the ruse is getting a beggar to believe he is rich, then not, then rich again by turns. He is released from this weird torment because he makes the nobleman laugh. Despite being the butt of the joke, he ends up wealthier than he ever was and becomes a part of the noble's household. In The Real Princess, she is "black and blue" before she is accepted to be the person she says, and actually, is - a princess. She is "tamed" before being able to resume her station and be eligible for a new one (royal bride). The man is "freed" before bring raised to his.

Taming of the Shrew by Willy Pogany

Interesting that the Lord For A Day tale/ballad is considered one of the folkloric sources for The Taming of the Shrew. All of the other folktales that this play of Shakespeare's is based on are difficult to read because they are so very cruel; actively, sometimes viciously, stripping a woman of all individuality, autonomy and agency (not dissimilar to what happened to the Real Princess, by some interpretations). Why Lord For A Day, came back around to be used as commentary on suppressing the rights of a potential wife, is worth considering all by itself. The contrast between a man and a woman being raised/accepted in their station, gives great pause for thought, especially as Shakespeare uses a good part of Lord for A Day at the opening of Shrew; a direct set-up for the plot to come.

It's also interesting that most readings of Katherine have her as "feisty" (a word which in essence means the weaker, underdog naturally fights against convention and against the odds), even bawdy, and Hans Andersen's tale of the rain-soaked princess can also be read as feisty and (very) bawdy too.

An interesting note on Shakespeare's Taming of the Shrew:

Stephen Roy Miller argues that “Shakespeare was not adapting the folktale straightforwardly, but ironically” (1998, 14). He points to the changes that make Petruchio less of a violent ogre than the folktale husband, and concludes that “Shakespeare overwrites the ‘old testament’ of Type 901 with the ‘new testament’ of domestic relations,” a humanist emphasis on eschewing domestic physical abuse (Miller 1998, 14). Shakespeare alters the traditional shrew-taming tale, like and through Katherine (and Petruchio, who is constantly performing as tamer), by following it closely and overenthusiastically, caricaturing it. (Extract from paper by Charlotte Artese 2009, quoting Miller, The Taming of a Shrew: The 1594 Quarto, 1998)

Petruccios Hochzeit (Petruccio's Wedding) by Carl Gehrts

Given the connections between Shrew, Real Princess and the folktale sources for Shrew, and the fact that Shakespeare is generally thought to be running social commentary on old and new relations between men and women by use of parody and exaggeration, it makes us wonder if Andersen was making (subconscious?) reference to this story group Shakespeare's play used in Taming of the Shrew, to do his own form of 'story taming'? Or, was he, in complete contrast, making his own caricature of these still entrenched conventions in society, having his own commentary safely hidden within a 'proper' tale of correctness and the required fragility of noblewomen?

We never made a connection between The Taming of the Shrew and the Princess and the Pea before. Now we cannot disconnect them.

Note: We are currently reading Shakespeare and the Folktale: An Anthology of Stories by Charlotte Artese. We hope to put up a review of the whole anthology soon, but at this moment we can tell you that this is a very interesting read so far and great food for thought. Obviously, Andersen's The Real Princess a.k.a. The Princess and the Pea, was written many years after Shakespeare's time and has no bearing on the Bard's writing. The speculation above came out of reading the book below (and a little further afield) and wondering if Shakespeare, in turn, had an influence on Andersen for the famous mattress tale. The two short extracts below sum up extremely well what we are enjoying about this book and why it's worth a read for people who love fairy tales and folklore - even if you're a little rusty on your Shakespeare.

From Charlotte Artese's Shakespeare and the Folktale: An Anthology Of Stories:

Folktales often served as common ground in Shakespeare’s theater. The playwright and some members of his audience would have read literary versions of a play’s folktale source, and those who could not read might have heard those tales told. In our own culture, when a movie or television show (or short story or novel) adapts a fairy tale, the creator knows the expectations the audience will bring, and the audience knows that the creator knows. The audience waits to see how this version of a well-known story will conform to tradition and how it will vary. Will Red Riding Hood fall in love with the wolf? Will the evil fairy repent and rescue Sleeping Beauty? When we learn the folktale traditions that Shakespeare adapts, we can join this interplay between playwright and audience. 

Belsey+ concludes that the resemblances between Shakespeare’s plays and folk narratives help to explain Shakespeare’s place at the center of the Western literary canon. By absorbing the narrative traditions on which Shakespeare drew, we may peer into the heart of what makes him great: a profound connection to his audiences through the centuries and around the world.

+Catherine Belsey (author of Why Shakespeare? 2007), quoted in Artese's introduction to the volume.

Review: Workers' Tales (Socialist Fairy Tales, Fables, and Allegories from Great Britain)

(Review written by Tahlia Merrill Kirk)

Most people don’t associate fairy tales with political agendas, so you might be thinking, "What the heck are socialist fairy tales?!”. But when you think about it, it’s not that big of a stretch. If I started telling you about how some fairy tales have been used as serving spoons for moral ideology, you’d probably nod along knowingly. It seems to me like a natural next step for them to be turned into vessels for political agendas. But what does that even look like? Well, you’re about to find out!

Before we go any further, let’s define socialism, since it has the potential to be a little controversial.

There are many kinds of socialism. But in all types, the workers of a society own the means of production (if that sounds vague, click the link for a more detailed description).

Now, there are lots of different flavors of socialism. Probably the most famous is communism, which has no state, money, or social classes. Other variations mix socialism and capitalism by having the government collecting tax money to spend on public services like schools or roads.

This particular collection of stories was collected roughly between 1870 - 1910 from magazines and newspapers printed in Great Britain. And in case 1870 - 1910 doesn’t mean much to you, here are some historical reference points:

• 1850 = Marx’s The Communist Manifesto published.
• 1865 = Early Days of Women’s Suffrage Movement in the UK (right to vote won in 1918)
• 1870 = The death of Charles Dickens.
• 1887 = First Sherlock Holmes story published.
• 1901 = Death of Queen Victoria
• 1912 = Sinking of the Titanic (and the start of Downton Abbey)
• 1914 = World War I starts.

Got it?

Don't worry, Ron. We're getting to the fun stuff soon.

Alright, now we’ve gotten that out of the way, let’s talk about the juicy stuff. Like how jarring I found some of these tales. I’d been expecting magical adventure stories with subtle winks about governing quietly slipped in. Maybe a Hansel & Gretel style tale where the Gingerbread House is a state-run orphanage that needs reforming.

Evil moustache-twirling Monopoly is coming out to get you!

Hah! Nothing could have been further from what I found. Out forty-seven tales, nearly all of them were didactic to the point where I questioned if they even fit the definition of a fairy tale anymore. Some had such heavy-handed economic messages that they felt akin to reading a political cartoon. Others were pure allegory, like an economic Pilgrim’s Progress. These threw subtlety into the rubbish bin, and stuck their characters with names like “Capital” and “Fair Trade”. About halfway through the book, I started noticing a pattern…

Here’s the gist of several stories: A hardworking everyman (ie “Labor”) meets a smooth-talking villain (ie “Monopoly”) who tricks the simple man into becoming a slave. Often, the plot is drawn out by the protagonist’s attempt to nicely voice his complaints. The villain always pretends to listen, and will offer him institutionalized religion or a complex government as a way of pacifying him. But these are all mere tricks to prolong his enslavement. The endings vary, but any solutions the writers propose lack nuance to their logic.

Now, it might sound like I’m complaining, but actually, I found this whole collection highly entertaining and genuinely thought-provoking. Yes, I'm criticizing, but not with the intention of discouraging readers. I’ll make sure to delve into this collection’s many merits later, but I can't resist giving them a good-natured roasting first!

Do all frogs go to heaven?

So, on top of being overbearingly pedantic, these stories also have a cringeworthy sentimental streak.

For example, in “Chips”, a homeless child works as a street sweeper. His only companion in the freezing winter slums of London? A pet frog, of course! Well, until the frog dies from hunger and cold. Our poor destitute boy dies shortly after--with many flowery descriptions of his pitiful state. Cue an angelic spirit, floating down from heaven. The spirit teaches the dead boy a lesson about God and love before the boy’s soul ascends to heaven. It was all very Tiny Tim meets The Little Match Girl.

Similarly, in “Nobody’s Business”, a poor old man dies alone from hunger in a bustling city. After he dies, his soul flies to heaven and God frowns upon the city. He points out that the city is prosperous and builds many churches, but the citizens are hypocritical, greedy, and don’t help those in need. Now, I'm not saying the message isn't a good one (it totally is), but both these tales feel like someone used a mad-libs list of story elements that provoke emotion and plugged them into a sob story writing machine.

Worse, they blatantly romanticize poverty, as if being poor and elderly, or an orphan, are sacred states. Chips is an innocent youth and "Nobody's Business" goes to great lengths to paint a pitiful picture of the old man’s innocence and suffering.

Do these writers think that poverty somehow purifies the soul? Because that’s how it comes across. Maybe the logic goes like this: Power and riches always lead to corruption, so therefore, poverty has a cleansing effect on your character? After all, a simple life is the best life--

Wait, stop. Let's stop trying to transform being poor into some inspirational poster. Nobody who has ever been truly poor would ever describe their experience as sublime or purifying. Sure, being poor might make you grateful for the little things in life, but sheesh, let’s not full on glamorize something that just plain out sucks.

Besides, I feel like we should help the poor because they’re fellow human beings, not because you believe they're paragons of virtue, right?

*sigh*

This review is becoming more difficult to write than I anticipated. I swear, I’m trying to balance the topics’ complexities without rambling too much.

I'll be honest: I had a whole rant prepared about the romanticization of the country vs the city. And I also had some strong words about the treatment of the female characters (they're always beautiful angelic figures of grace and piety). But I don't think it's necessary. I've ranted enough today.

Instead, let's take a step back. I think this quote does a pretty good job of summarizing what's going on in these fairy tales:

“This is socialism at its most hopeful, perhaps at its most innocent, untouched by world war, Stalinism, or the Holocaust.”

Every time I started getting frustrated with these tales, I found this sentence running through my brain. Despite their flaws, these tales are earnest and are written with a sincere intent to make the world a better place. And let's not forget that fairy tales aren’t usually designed to be complex. That is part of their charm. So many of my complaints are simply a tied to the nature of the genre.

This collection is a great example of how the very thing that makes a fairy tale problematic, can be the same thing that makes it so fascinating. While the fairy tales in this collection may have an agenda, the modern editors who collected them do not. If you already have opinions on socialism, this book isn't designed to reinforce or change them. Instead, this book will make you think, and it will make you want to share it with your friends so you can discuss it.




You can purchase a copy of Workers' Tales: Socialist Fairy Tales, Fables, and Allegories from Great Britain directly from the Princeton University Press website or on Amazon. There is also an excellent audiobook version (which is what I used for this review). A free copy of this book was provided in exchange for an honest review.

'Where The Water Tastes Like Wine' - An American Folklore Game About Traveling, Telling & Collecting Stories

Listed as one of the best Indie games of 2017 by GDC (Game Developer's Conference) and Gameinformer magazine, Where The Water Tastes Like Wine sounds like no other offering we've heard of. I mean the all-governing currency is stories that you collect during your travels and tell around the campfires. What a fantastic mechanism!

And if you like Bluegrass, Blues, 'roots' and Woodie Guthrie inspired music, you'll probably want the game, just for the OST (official soundtrack).

You play a traveler wandering through the United States - and through a century of history and the Great Depression era - to meet a variety of people, each with their own stories to tell. Presented as a "bleak American folktale", the currency is stories you collect on your travels, and that you tell around the campfires. A fantastical undercurrent runs through the game, with anamorphic people and surreal encounters being a common occurrence. The map is a gorgeous illustrative overlay filled with trees, highways, and campfires that glow in the night. (We've included some development art in this post.)

          

Envisioned as "a bleak American folktale," Where The Water Tastes Like Wine is a gripping and morbid adventure game that lets players explore the landscape of the country, using stories they find along the way as currency. The brief snippet we played showcased gorgeous visuals, a lovely soundtrack, and fantastic short stories that were both moving and macabre. – (Javy Gwaltney, Gameinformer)

Sounds pretty interesting, right? Well it gets better. Turns out there are multiple characters to be found all over this America, both with folktales and personal stories to tell, and the developers employed a wide variety of excellent writers to be the 'voices' for each one. (You can read their impressive bios HERE.) This means the telling is done differently by each character and the flavor of the stories and the person change, just like they do when collecting stories in life.

Take a look at the trailer:

We get more insight into the game and the folktale aspect via a few different interviews. Excerpts are below with the source credited after each extract:

"The art suggests that there's more going on in the world than what we necessarily see," Nordhagen told IGN. "Every once in a while we see through the cracks in the world and get a peek at other realities. It's recognizably America, though - poker and trains, the Southwestern desert mesas, and something that suggests the colorful and idyllic farm produce labels of the beginning of the 20th century. It's the sort of America that might live in tall tales, in blues, folk, and bluegrass songs, and travelers' stories." (IGN)

"The title comes from a folk song, or, more accurately, lots of different folk songs," Nordhagen explained. "American folk culture is one of collaboration, sharing songs and stories but giving them your personal twist. It comes from many different cultures - the European settlers, the slaves that were forced to live here, the workers who have traveled here in search of opportunity, and of course the people actually native to this land." 

                 

"Many of the songs, stories, and poems deal with hardship, especially in the blues genre, and many are about traveling the country," he added, citing such influences as The Adventures of Huckleberry Finn, The Grapes of Wrath and On the Road. "There are many stories of other American wanderers that rarely get told - the spread of African Americans from the south, the movement of migratory farm workers, or the forced marches of native people. Where the Water Tastes Like Wine wants to capture the feeling of those songs, poems, stories, and wanderings in a game." (eurogamer)

Heroic travelers aren't the only people featured in the game. "Most of the romantic road stories out there are white males traveling and having adventures," he said. "That is a freedom only available to those people, but a lot of travelers don't have that freedom and I want to tell stories of people who have been displaced." (polygon)

Here are some screen shots:

Sounds ambitious - and wonderful! Right now the release date is yet to be set but this will be available for Steam, PC/Mac later in the year, and other platforms XBoxOne and PS4 sometime later after that. We're thinking of preordering!

To finish, here's an interview with the creator (known for his critically acclaimed previous game Gone Home) at the convention SXSW 2017 (South By South West) in which you can hear a little more about how this game came to be, and see some more of the art in motion and a little gameplay. It begins with a typical upbeat 'gamer' intro, but quickly gets into the meat of the interview. Totally worth watching we promise. Enjoy!

Folkloric Oscar Nom'd Short 'Blind Vaysha' Now Available Online in Full

Blind Vaysha, a short film with all the earmarks of a folktale, though it is based on a relatively new story, was nominated for the 2017 Academy Award® for Best Animated Short Film. It was recently made available for everyone to watch online in it's entirety and, as intriguing as the trailer was, when the whole is viewed, it's easy to see why this nabbed a nomination. 

If you haven't seen it, it's worth taking the 8-ish minutes to watch. It's very folkloric in feel and form, though, in true modern style, doesn't wrap a neat bow for the listener at the end. It's wonderfully done and feels quite unforgettable...

This short film tells the story of Vaysha, a young girl born with one green eye and one brown eye. But colour isn’t the only thing that’s different about Vaysha’s gaze. While her left eye sees only the past; her right sees only the future. Like a terrible curse, Vaysha’s split vision prevents her from inhabiting the present. Blinded by what was and tormented by what will be, she remains trapped between two irreconcilable temporalities. “Blind Vaysha,” they called her. (Official summary)

In this metaphoric tale of timeless wisdom and beauty based on the eponymous short story by Georgi Gospodinov, filmmaker Theodore Ushev reminds us of the importance of keeping our sights on the present moment.

From Rotoscopers.com:

Using the linocut style, a printmaking variant of woodcut that he has specialized in since age 12, Ushev animated the entire short himself, creating somewhere between 12k-13k drawings. With a unique algorithm at hand, Ushev completed Blind Vaysha in a record six months. 

“You don’t animate characters – you animate the colors,” Ushev said. After separately animating each color and digitally printing, his algorithm superimposed the layers, creating a distinct, hand-printed look. As it kept the colors moving constantly, the algorithm made each frame a unique work of art. The style feels and looks like classic European folk tales, achieving an aesthetic that is both familiar and unusual. In cooperation with what could be considered a dark theme for an animated film, the short mirrors much of the anxiety we feel in today’s world and grants the audience a chance to really interpret the film themselves with a sort of interactive ending.

Canadian actress, Caroline Dhavernas (Wonderfalls, Dr. Alana Bloom in Hannibal) narrates the tale beautifully (both in the French and English versions), as if telling the tale to children, which is the perfect tone, ultimately leaving the viewer with questions - as intended. 

This little film will likely come up again in the near future however: it's rumored that it's now being developed and adapted into a virtual reality (VR) work. We can only imagine how much of an impression this tale will make in that medium!

Theater: 'Mufaro's Beautiful Daughters' (A Zimbabwe Cinderella Story) Currently On Tour

Back by popular demand, this acclaimed production by Dallas Children's Theater is touring the US until May 2017, as well as  a couple of shows back in Dallas in July. Lively, colorful and wonderfully entertaining this 'Zimbabwe Cinderella Story', originally a Caldecott winning book, (made even more popular through Reading Rainbow) and adapted for the stage a few years ago, continues to get enthusiastic reviews.

We wish we had the opportunity to go to this!

Press Release:

John Steptoe’s

MUFARO’S BEAUTIFUL DAUGHTERS: AN AFRICAN TALE 

Adapted for the stage by Karen Abbott Music & Lyrics by S-Ankh Rasa 

After phenomenally successful tours in the 2008-09 & 2011-12 seasons that visited well over 60 cities, Dallas Children’s Theater proudly presents its original musical adaptation of John Steptoe’s, MUFARO’S BEAUTIFUL DAUGHTERS ~ AN AFRICAN TALE. This gorgeous Caldecott Award winning Cinderella tale will be touring coast-to-coast throughout the United States from September 2016 through May 2017. 

A favorite among children and adults, this African story from Zimbabwe was inspired by a folktale collected by G.M. Theal, and published in 1895 in his book, “Kaffir Folktales”. Award winning children’s author/illustrator John Steptoe had always focused on the African American experience in his work, but MUFARO’S BEAUTIFUL DAUGHTERS required him to research African history and culture for the first time. His book was published in 1987, and was acknowledged by reviewers and critics as a breakthrough because it inspires African American children to respect their ancestral origins. Mr. Steptoe hoped that his books would help all young people to take pride in who they are.
Every culture has its rendition of the Cinderella story, but this one’s notion of “beauty” is more than skin deep. Mufaro’s pride and joy, two daughters named Nyasha and Manyara, have very different dispositions. The names of the characters are from the Shona language: Mufaro (moo- FAR-oh) means “happy man”, Nyasha (nee-AH-sha) means “mercy” and Manyara (mahn-YARah) means “ashamed”. Nyasha, the Cinderella character, is beautiful on the inside and out. 

With energy and color the story is told through clear narration, African dance, drumming and song, as well as a splash of audience participation. Playwright Karen Abbot Mufaro, a dignified and caring African villager, has two beautiful daughters. When he leaves for the hunt and the sisters are alone, Manyara is always angry, while Nyasha is positive and kind. Chenzira, a messenger, brings word that the Great King is inviting all of the “Most Worthy and Beautiful Daughters in the Land to appear before him” so that he might choose his Queen. Mufaro is very pleased that both of his daughters should be selected and agrees to accompany them at sunrise. That night, Manyara, believing herself better and prettier than her sister, sets out alone so that she can be presented to the king first. What will happen to each girl as she responds to hooting owls, enchanted trees laughing and the other strange beings she encounters along the way? 

 

DCT’s Executive Artistic Director and director of the play, Robyn Flatt reunites the same dynamic artistic team to once again bring the enchanting folktale to vibrant life. Scenic Designer Randel Wright re-imagines an abstract African terrain where sculpted spirit poles glide across the stage to transform the setting from an open space to a lush forest. Barbara Cox continues as Costume Designer adding new flare to the already colorful African garb. Combining authentic African drums and Kora (harp), S-Ankh Rasa’s compelling original score, lifts the story to exhilarating musical heights. Pulling all the artistic elements together with majesty and grace is the classic yet modern choreography by Michelle Gibson. 

Don’t miss the splendor and energy of the stunning Zimbabwe region. With traditional African song, dance and drumming, come celebrate a rich and colorful culture along with goodness, generosity and love! 

Most enjoyed by ages five through adult or grades K through six.

Here's a promotional video from the 2011 season, to give you a taste of the show. It looks wonderful!

Check HERE to get more information on which cities they're visiting and when.

How to Write a Killer Fairy Tale Retelling

Hi, Fairy Folk! This is Tahlia, editor of Timeless Tales Magazine. One of the most common questions I get from writers is what I look for in a retelling. So I thought I’d provide my top tips for how to nail your short story or poem, whether it’s a fairy tale, myth, or legend. Hopefully this will spark some ideas for our upcoming issue (Arthurian Legend theme, in case you hadn’t heard yet)...

Unsurprisingly, even before I created Timeless Tales, I read a lot of retellings. Not just fairy tales and myths either—Shakespeare, Sherlock Holmes, Jane Austen...you name it, I’ve devoured it. I’ve even had a few of my own published, back when I was writing more short stories than reading.*

So I thought I’d share some of the wisdom I’ve picked up along the way about how to produce a killer twist on a familiar tale.

1. Re-read the source material:

Never assume you already know the tale. Do a little research to dig up lesser-known facets that might inspire you. Better yet, read multiple versions of the story because, especially with the older tales, you'll find different details and even endings.

I admit I failed to do this with the first retelling I ever wrote, Two Knights in One Day. It was a take on Sleeping Beauty, but I only discovered after it was published, that the original contains a rather horrific plotline involving rape. Would reading this have changed my story? Hmmm...hard to be sure, but I probably would have put more of a conscious emphasis on consent in romantic relationships.

Another example is a TT submission I read a while back. It used the names “Anastasia” and “Drusilla” for Cinderella’s stepsisters. As an editor, my eyebrows immediately raised because those are the names the Disney movie gives them. It made the author appear a little amateurish because it felt like that was probably the only version they’d ever encountered! Even if the original doesn’t change your own story, you owe it to yourself to know what your version will be compared against.

#NotAllStepsisters

2. Question the Original. Especially ask "how" and "why":

Exactly how does Rumpelstiltskin spin straw into gold? Why didn’t Puss start helping the Miller’s son until after the Miller died? What makes the wolf's disguise so convincing to Red Riding Hood? Let’s be honest: most fairy tales don't waste time on explanations. Part of the fun is all the nonsensical happenings and illogical behavior, but you can add complexity and depth by tackling these issues head on. Don't’ feel like you need to address every oddity or answer every question, either. Pick one or two and stay focused on those.

Surprisingly, your biggest handicap in writing a retelling might be your love of the original. Being a huge fan of the original can actually blind you to its flaws and prevent you from taking risks.

I made this mistake with a Little Mermaid retelling I wrote. I absolutely adore Andersen’s lyrical prose. His descriptions of pain are just unbelievably exquisite. So my first three drafts spent waaaaaay too much time meandering through descriptive paragraphs in an attempt to emulate his style. It completely got in the way of the plot. Thank goodness the magazine’s rules forced me to cut my word count down. I realized that 3-4 pages could be deleted because they had just rehashed scenes from the original tale. Once they were gone, the pacing was dramatically improved.

On the other side, don’t be afraid to ask yourself what bothers you most about this tale? My Sleeping Beauty retelling I mentioned earlier emerged because I didn't like the idea of a guy kissing a girl without ever knowing her. So I wrote a version where the two could communicate while she's asleep.

3. Ask "what-if":

This is your classic elevator-pitch twist. It’s taking a key

building block in the original and replacing it with something new. This is a great time to play with setting, swap genders, and question innocence or guilt. What if Cinderella happened in Ancient Greece? What if the Little Mermaid was male? What if the witch wasn't evil?

In my experience, the strongest What-If retellings are the ones that fully develop the concept they’re presenting.  Don’t get lazy and treat your Ancient Greek setting like it’s a themed party. Slapping on some descriptions of marble columns and renaming Cinderella to Penelope isn’t going to make your story stand out. You’ve gotta dig deep, maybe do some (gasp!) research even. Ask yourself how your new setting changes the motivations of your characters and the outcome of the plot.  

4. Consider the Minor Characters:

I told my Sleeping Beauty story from the prince's perspective, but you can think even more outside the box than that! Give a voice to someone who is usually glossed over. What are Hansel and Gretel's parents' motivations? Don't stop at people, examine animals and objects too! What does the spindle think about for a hundred years? Don’t be afraid to even invent a character!

5. Do NOT Keep the Plot the Same:

It doesn't matter if you set it on the moon, from the perspective of the glass slipper, and make Cinderella annoying rather than sweet, if you keep the basic plot the same (orphan girl abused by stepmother, girl defies odds to go to party, girl wins prince), it will be predictable and probably boring. Take risks! Surprise your reader!

6. Mesh Two Tales Together:

This is probably my favorite technique to use. Find parallels between two stories and weave them into something new. I've done King Midas/Rumpelstiltskin and Hamlet/The Little Mermaid. Don't ask me why, but I get such satisfaction from bringing two very different worlds into harmony with one another. It turns the story into a puzzle for the writer and I get a big kick out of that element.

You can even mesh pop culture and folklore. Wouldn't Ocean's 11 and 12 Dancing Princesses make a fantastic combo??? You bet they would!

*”Two Knights in One Day”, my Sleeping Beauty retelling and “M’Lady”, my Dracula-inspired Cinderella retelling

This post was updated from a post on Diamonds and Toads from 9/28/2011