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Speaker 1: Ridiculous Historians. Welcome back to our classic episode. For this week,

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Speaker 1: we often talk about espionage. We love it, you love

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Speaker 1: it too. That's Max Williams. That's Noel Brown. I'm Ben Bolin.

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Speaker 2: Hello.

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Speaker 1: We get James Bond joining us in tonight's conversation.

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Speaker 2: Bond, James Bond, Yes, Yeah, doubles seven.

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Speaker 1: Yeah, the guy who is such a crap spy that

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Speaker 1: he announces his real name in every situation.

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Speaker 2: Ah, Ben, I disagree. I think it just indicates his

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Speaker 2: extreme levels of confidence in his ability to get the

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Speaker 2: job done. Brown, Noel Brown, it's sexy man. Now Martini,

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Speaker 2: what is it? Have you ever had a Vesper Martini?

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Speaker 2: It's illegal for you to ask me this. That's fair well, okay, folks,

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Speaker 2: if you ever want to try the martini of choice

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Speaker 2: for mister James Brown, it is the Vesper and it

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Speaker 2: is quite a light and refreshing cocktail if you're into it,

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Speaker 2: not the heavy olivin of a traditional Martine. It's a

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Speaker 2: little bit more on the citrusy side. But we're talking

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Speaker 2: about the Daniel Craig James Bond, right, not the Sean Connery,

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Speaker 2: not the Roger Moore or you know the other ones.

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Speaker 2: But I think Daniel Craig was an excellent James Bond.

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Speaker 1: And it turns out that our fictional character in the

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Speaker 1: Daniel Craig film adaptation may have indeed played a role

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Speaker 1: in creating a tradition that continues to this day. Dia

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Speaker 1: de las Mertos and Parker, Let's roll it Ridiculous History

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Speaker 1: is a production of iHeartRadio. Let's paint a scene for

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Speaker 1: you to begin this episode.

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Speaker 2: Shall we use a broad brush, let us.

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Speaker 1: Use a broad brush, let us use several brushes. We're

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Speaker 1: gonna need a lot of black and white paint for

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Speaker 1: this one.

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Speaker 2: Okay, I think I see where you're going with this.

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Speaker 1: So the world renowned secret agent Double O seven himself,

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Speaker 1: James Bond, gets a message that leads him on an

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Speaker 1: unauthorized mission into Mexico City on the Day of the Dead.

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Speaker 2: Hi, I'm Bad Brown, Noeld Brown. It's not bad. I

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Speaker 2: don't know, No I can that good. I liked I

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Speaker 2: like that. I like the Connery, the Connery Bond voice,

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Speaker 2: James spawn tream spawnup. I don't even know. Yeah, I

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Speaker 2: am Noel Brown. In fact, right, you may have thought

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Speaker 2: that someone else was here that sounded different not true.

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Speaker 1: You know who else is here though, Noel Brown, Oh

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Speaker 1: boy do I our super producer, Casey Pegram And most importantly,

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Speaker 1: we're so glad that you are here because in today's

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Speaker 1: episode we learned something very very strange. Noel, could could

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Speaker 1: you help me describe this opening scene from the film Specter?

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Speaker 1: Should we say spoilers?

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Speaker 2: I don't know, it's not really is it is like

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Speaker 2: the opening sequence, Yeah, it's the opening sequence. Yeah. I

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Speaker 2: don't remember that movie particularly well, though I do remember

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Speaker 2: this scene. He basically Bond is on a high speed

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Speaker 2: foot chase, kind of not really high speed, you know,

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Speaker 2: running speed. It's not like a yeah he's in pursuit.

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Speaker 2: He's in pursuit, hot pursuit. There we go of some

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Speaker 2: sort of battie again, don't don't really remember the deaths

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Speaker 2: of the plot, but he ends up bobbing and weaving

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Speaker 2: through this massive Dia Dellas Muertos parade festival, surrounded by

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Speaker 2: giant floats adorned with skeletons with like puppet type rods

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Speaker 2: attest to the hands. So they're going and then you know,

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Speaker 2: sugar skulls, and yeah, one of the skeletons has like

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Speaker 2: a big cigar in his mouth and a top hat

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Speaker 2: and it's you know, very festive. N streets are.

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Speaker 1: Packed Mardi Gras level and their Bond is trying to

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Speaker 1: stop a terrorist bombing. Oh god, so he's trying to

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Speaker 1: find the needle in the haystack here right right now.

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Speaker 2: It's coming back to me. And because this.

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Speaker 1: Is the beginning of the movie, I don't think it's

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Speaker 1: going to ruin it for any of us out there

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Speaker 1: when we say he survives.

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Speaker 2: Yep, it's not.

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Speaker 1: It's not setting the record for the shortest Bond movie.

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Speaker 2: It's weird. This is He's sort of a a doctor

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Speaker 2: Who type situation that whenever there's a new James Bond,

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Speaker 2: is it like just like a cold reboot? Are we

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Speaker 2: supposed to believe that this is the only James Bond and.

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Speaker 1: No one acknowledges that the Bond has changed.

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Speaker 2: It's just like when they recast a character in a

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Speaker 2: sitcom and it throws me off, Like the character in

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Speaker 2: Family Matters when they switched out.

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Speaker 1: Which one, Kimmy it was the Judy Winslow.

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Speaker 2: I think, oh that's right, Okay, yeah, sorry, I always

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Speaker 2: confuse Family Matters in Full House. In my mind, they

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Speaker 2: had very similar themes, but you know, are like in

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Speaker 2: Rosanna or whatever. We digress, however, because James Bond, he did

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Speaker 2: you know, he diffuses the terrorist bomb. But here's the thing,

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Speaker 2: this parade that he was a part of in the

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Speaker 2: streets of Mexico City, not not a thing does not exist, man, manufactured.

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Speaker 1: Did not exist. And I just want to show you, nol.

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Speaker 1: I think you'll enjoy this. This is the suit that

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Speaker 1: James Bond is wearing. Yeah, he's got he's got a

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Speaker 1: top hat. He's got a cheeky little vest on with

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Speaker 1: a with a rib motif.

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Speaker 2: And it looks like he's wearing like sort of a

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Speaker 2: black and white striped shirt underneath it, but it's kind

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Speaker 2: of peeking through just so that it looks like a center,

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Speaker 2: like a spine, Yeah, like a vertebrae. He is very

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Speaker 2: dappered up, and he's of course got a skeleton mask on.

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Speaker 2: Here's the thing, though a little culturally appropriative perhaps, Oh yeah,

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Speaker 2: what do you think? What do you think? Man?

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Speaker 1: I don't know, So how about this, Let's step back

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Speaker 1: a little and look at what the Day of the

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Speaker 1: Dead actually is.

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Speaker 2: What do you say? Let's do? All right?

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Speaker 1: So the Day of the Dead in a sentence, is

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Speaker 1: a holiday that's celebrated throughout Mexico, the Mexican diaspora, including

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Speaker 1: Central and South regions of Mexico.

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Speaker 2: And Latin America in general. I believe they do it,

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Speaker 2: and yeah, and in Brazil, and.

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Speaker 1: It's also celebrated in the United States and many other cultures.

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Speaker 2: It's not college, it's.

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Speaker 1: Not one of those hearing gone holidays. It actually lasts

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Speaker 1: for multiple days.

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Speaker 2: Yeah. So that span of time is October thirty first

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Speaker 2: is All Hallows Eve or Halloween. Then on November first,

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Speaker 2: you have Doo Dellas Inacentis or All Saints Day. I've

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Speaker 2: also heard it referred to as the Day of the Children.

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Speaker 2: And then you've got the kicker on November two, with

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Speaker 2: the Day of the Dead or All Souls Day or

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Speaker 2: Doo Dellas Muertos.

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Speaker 1: And this is a very community based, family driven kind

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Speaker 1: of celebration.

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Speaker 2: Traditionally all about family.

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Speaker 1: Right right, You build private altars called ofrendas. You're honoring

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Speaker 1: your loved ones who have passed on.

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Speaker 2: Not worshiping, mind you, honoring honoring.

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Speaker 1: Very very important difference. And you some of this honoring

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Speaker 1: includes leaving their preparing their favorite foods or bringing them

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Speaker 1: their favorite beverages. Visiting grays with these as gifts, you

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Speaker 1: will also leave possessions of the ones.

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Speaker 2: Who have passed. Did you say photographs, No, we didn't

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Speaker 2: say photographs. That is very very important, right, because in fact,

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Speaker 2: I don't know if you've seen the movie Coco, the

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Speaker 2: Pixar movie, it's it's a wonderful, wonderful movie. It surrounds

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Speaker 2: that this whole Day of the Dead tradition, and the

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Speaker 2: device they use in the in the movie is that

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Speaker 2: as soon as people stop remembering you in the afterlife,

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Speaker 2: you disappear, you cease to you cease to exist. And

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Speaker 2: on the Day of the Dead in the movie, all

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Speaker 2: of these loved ones get to come back and visit

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Speaker 2: with their family members. They don't they can't speak to

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Speaker 2: each other, but they're there and they you know, the

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Speaker 2: family members know they're there, and it's personified beautifully in

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Speaker 2: this film. But the way they get their ticket across

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Speaker 2: the Bridge of Souls or whatever it's called, which is

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Speaker 2: they're guided by Mary gold pedals. That's another tradition, right,

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Speaker 2: And this all lines up with the truth because in

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Speaker 2: Latin America they they go to graveyards at night and

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Speaker 2: do this. But it's not a bookie affair because many

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Speaker 2: of these graveyards are not owned by private companies like

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Speaker 2: they are here in the States, but they're owned by

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Speaker 2: the community. So the community has to keep them up.

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Speaker 2: So every year they'll pull weeds, they'll beautify the area

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Speaker 2: around the graves, and you know, do all the things

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Speaker 2: we talked about. Put these little trinkets and pictures. But

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Speaker 2: pictures are important in the movie, at least in Coco,

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Speaker 2: because that's what gives them their ticket. And if you

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Speaker 2: don't put the picture up, you can't come back and visit.

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Speaker 1: So this is this is amazing. I think that's beautiful.

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Speaker 1: And when I've encountered this sort of cultural relationship with death,

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Speaker 1: it seems I'm gonna go out on a limb here.

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Speaker 1: This is just one guy's opinion. It just seems like

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Speaker 1: a more healthy way to approach mortality.

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Speaker 2: Very grounding, as opposed to it being something to fear

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Speaker 2: and to mourn. And there's certainly an element of mourning,

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Speaker 2: but it doesn't fear.

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Speaker 1: Yeah, Yeah, there's there's more of a it's I miss you,

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Speaker 1: but it's more about I love right right, honoring, Yeah,

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Speaker 1: and it's also a very old practice, or at least

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Speaker 1: the predecessors, right, This dates back twenty five hundred three

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Speaker 1: thousand years into pre Columbian cultures. When we say dates back,

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Speaker 1: we mean that there was some sort of celebration commemorating

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Speaker 1: the deaths of ancestors and the festival that forms the

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Speaker 1: basis of the modern Day of the Dead. It occurred

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Speaker 1: around the beginning of August and it lasted for a month.

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Speaker 2: This was in the Aztec and tull Tech cultures and

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Speaker 2: the Nahua people, and this is all these are considered

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Speaker 2: pre Hispanic cultures. There's a really cool article on the

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Speaker 2: travel section of National Geographic called top ten things you

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Speaker 2: should know about the Day of the Dead. And one

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Speaker 2: of the things I learned on here is that the

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Speaker 2: Day of the Dead has UNESCO Cultural Heritage designation. And

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Speaker 2: I did not know that events or holidays could get

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Speaker 2: this designation, but it turns out that they can, and

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Speaker 2: it's recognized as having an intangible cultural heritage of humanity, which.

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Speaker 1: Makes perfect sense when you think about it, because this

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Speaker 1: is another example of a practice that we've talked about

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Speaker 1: on a couple of other shows or episodes of other

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Speaker 1: shows called religious syncretism and religious syncretism is the idea

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Speaker 1: that differing spiritual beliefs can be incorporated into the same

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Speaker 1: unified belief system or someone.

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Speaker 2: That's why you'll.

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Speaker 1: See places that had a lot of Catholic influence in

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Speaker 1: the past retain original spiritual practices, but then have the

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Speaker 1: names of saints incorporated into the pantheon or something. So

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Speaker 1: now when we look at this celebration in the modern

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Speaker 1: days before itself, at least, we see a very Catholic

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Speaker 1: celebration and Catholic tinged. That's right, But originally we're talking

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Speaker 1: about this meso American experience. The Aztecs, for instance, believed

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Speaker 1: there were multiple planes of existence that were separate but interrelated,

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Speaker 1: sort of what Coco is building off of, and they

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Speaker 1: envisioned a world that had thirteen overworlds layers of heaven

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Speaker 1: ooh heady, and then nine underworlds in each level had

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Speaker 1: their own different characteristics and particular gods who ruled them.

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Speaker 2: That's interesting too, because that sort of seems in line

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Speaker 2: with like Dante's Inferno and like the circles of Hell,

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Speaker 2: you know, like having different layers of the underworld. Which

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Speaker 2: is funny too, when when the underworld is referred to

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Speaker 2: less as a place of damnation and suffering and more

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Speaker 2: of just that is the afterlife, the underworld.

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Speaker 1: Yeah, and the festival. The original month long festival paid

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Speaker 1: tribute to the Lord and Lady of the Underworld along

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Speaker 1: with their ancestors Mikdlan Tekuliti which I am probably butchering

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Speaker 1: and his wife Milan Quihatl, and they lived in Michlan,

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Speaker 1: the land of the Dead.

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Speaker 2: It's cool. It's very different from Catholicism, it really is.

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Speaker 2: And I think it's so cool the way you can

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Speaker 2: see the evolution of this this holiday and this tradition

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Speaker 2: up to the current day. So let's talk about some

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Speaker 2: of the features of this tradition.

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Speaker 1: Oh, I'm so glad you said that. Okay, no, no,

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Speaker 1: your first, you first.

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Speaker 2: Well, there's some really cool stuff. One thing we talked

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Speaker 2: about the the a friend as the altars that are

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Speaker 2: meant to remember and honor are lost family members. They

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Speaker 2: have these things called literary calaveras, which in calavera actually

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Speaker 2: means skull, but in the eighteenth the nineteenth centuries that

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Speaker 2: term was used to describe I kind of a little poem,

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Speaker 2: like a little limericky kind of thing sort of akin

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Speaker 2: to an epitaph, but sort of tongue in cheek. So

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Speaker 2: here's an example of one. The idea of the calvera

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Speaker 2: kind of dates back to this idea of the dance

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Speaker 2: macabre in French or the danza macabren Spanish and Italian,

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Speaker 2: which is a type of play that was performed in

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Speaker 2: the fourteenth century where you dance with death, and it's

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Speaker 2: sort of this idea of making peace with your relationship

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Speaker 2: with death, very similar, and from that in Mexico it

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Speaker 2: was developed into these kind of fun, little poignant, little

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Speaker 2: tongue in cheek poems that are meant to sort of

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Speaker 2: poke fun at a cultural figures often. So here's one

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Speaker 2: called the Bullfighter. Here lies a good bullfighter who died

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Speaker 2: of grief from being a bad bandeleero. And the Bandalero

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Speaker 2: is the one that sticks the flags into the bowl

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Speaker 2: with the list of the pointy sword things right bood

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Speaker 2: at each performance. He has died of a tumble received

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Speaker 2: on the rear, and such was his foolishness that he

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Speaker 2: was already in the tomb turned into skull and bones

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Speaker 2: and fighting the dead.

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Speaker 1: So there's not a nihilism. There's an acceptance. Here there's

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Speaker 1: a well it's happening anyway kind of recognition of life's passages.

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Speaker 1: It's it's cool too from a thanatological perspective, thanatology being

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Speaker 1: the study of death, to see how culture wide this

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Speaker 1: sort of removes to a great degree the stigma associated

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Speaker 1: with mortality. Also, I know we both want to examine

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Speaker 1: this part. The food. Oh yeah, there's there's traditional food

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Speaker 1: that's often cooked, hears saying the same way that marigolds

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Speaker 1: are the primary pedals used to decorate your grave. The

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Speaker 1: bread of the dead or pandemuerro, is a sweet bread

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Speaker 1: that has aniseeds and it's rated with bones and skulls

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Speaker 1: made out of dough. They might be arranged in a circle.

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Speaker 1: There are tiny dough teardrops that symbolize sorrow, and they're

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Speaker 1: also sugar skulls.

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Speaker 2: And some of them have like caramel on them or

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Speaker 2: powdered sugar or different like orange zest I think is

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Speaker 2: one of the ingredients. They kind of look like cala

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Speaker 2: bread from the Jewish tradition, really really beautiful and they've

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Speaker 2: got that really nice shiny egg washed kind of quality,

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Speaker 2: so that that is a very popular dish. And then

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Speaker 2: of course they're you know, there are traditional Latin American

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Speaker 2: dishes that are often reserved for special occasions that are

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Speaker 2: busted out on Dia delis Martos, things like flawn, caramel flawn,

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Speaker 2: or soapapillas or something called Calabaza antasha, which is a

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Speaker 2: candied pumpkin dessert enchiladas and is the delicious, oh my gosh,

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Speaker 2: tinga poblana del poyo. This is like a Mexican stew.

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Speaker 2: A lot of these things. If you ever find yourself

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Speaker 2: in the Atlanta area, PA, you gotta go to Plaza

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Speaker 2: Fiesta and I'll tell you, I can't quite remember the

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Speaker 2: name of the place, but it's it's in one of

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Speaker 2: the back little coves. It's not in the main food court,

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Speaker 2: and it's called something like Tropical Island Delight or something

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Speaker 2: like that makes no sense and doesn't seem to have

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Speaker 2: anything to do with it. And you know, it's kind

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Speaker 2: of like the Spot because it's always crowded, but not overcrowded,

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Speaker 2: because you know that like it's kind of like a

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Speaker 2: hidden jewel, and that's what I like about it. But

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Speaker 2: amazing Tomali's and all of this stuff red chili and

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Speaker 2: pork tomales pizzole, which is like a chicken soup with

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Speaker 2: homini in it. So good, so good.

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Speaker 1: There are also traditional beverages.

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Speaker 2: This is no we said that.

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Speaker 1: This parade didn't exist when it was depicted Inspector. But

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Speaker 1: that's not to say that Day of the Dead is

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Speaker 1: not a social holiday. People do go out in the streets,

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Speaker 1: they greet each other. They you will see people who

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Speaker 1: might be wearing a skeleton costume.

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Speaker 2: Absolutely, and you know, one of the officials in the

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Speaker 2: Tourism department of Mexico City was quick to say that

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Speaker 2: this is a festival. This is not a replacement for

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Speaker 2: the very personal traditions of Day of the Dead. This

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Speaker 2: is also not to say that Day of the Dead

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Speaker 2: wasn't happening in Mexico City. That's not true at all.

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Speaker 2: It's just much more of a thing you do at

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Speaker 2: home with your families, or a thing you do where

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Speaker 2: you go visit the gravesites, as opposed to some sort

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Speaker 2: of Marty Gras esque parade, which is what was depicted

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Speaker 2: in the film and what has since been recreated in

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Speaker 2: Mexico City. That's right.

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Speaker 1: In an article for The Guardian, journalist David Agrin discusses

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Speaker 1: this phenomenon. You can find it with the headline Mexico

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Speaker 1: City's James Bond inspired Day of the Dead parade gets

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Speaker 1: mixed reviews. Swamp wamp wah, Yes, well done, good time

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Speaker 1: you're on the sound cue. Because after Specter, a lot

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Speaker 1: of people who watched this film around the world just

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Speaker 1: assumed that this parade happened.

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Speaker 2: And I think that's where I kind of have a

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Speaker 2: bone to pick with this cultural appropriation and like turning

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Speaker 2: a beautiful tradition, a cultural tradition, into a set piece

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Speaker 2: for a footchase, and it's a serious tradition. Yes, that's

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Speaker 2: the thing, And what we're seeing in this article is

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Speaker 2: that is what I was saying a minute ago. It's

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Speaker 2: not to say that Mexico City was not celebrating Day

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Speaker 2: of the Dead, but it was much more personal, a

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Speaker 2: very deeply spiritual tradition in Mexico, and they decided to

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Speaker 2: turn it into a festival. And Enrique de la Madrid,

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Speaker 2: who's the secretary of Tourism for Mexico, he kind of

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Speaker 2: defends it when he says this. He says, Day of

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Speaker 2: the Dead is always something in Mexico City that is celebrated,

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Speaker 2: though in a more serious way. What we decided to

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Speaker 2: do here is a festival. So yeah, it seems like

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Speaker 2: there's a little bit of lip service being paid there.

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Speaker 2: I don't know, they're trying to get those tourist bucks.

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Speaker 1: Well we yeah, we should also point out, just to

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Speaker 1: highlight this, it is not as if some sort of

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Speaker 1: outside group came in and said, we're going to produce

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Speaker 1: a festival every year. It is is the city of

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Speaker 1: Mexico City itself, their actual government, and thousands of people

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Speaker 1: came to this parade. Of people participated in it. The

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Speaker 1: many people said, you know what, this is fine. I

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Speaker 1: enjoy this and I can still do the traditional serious stuff.

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Speaker 1: But people on social media saw this as a symptom

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Speaker 1: of an ongoing larger problem with the government of Mexico City.

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Speaker 2: That's right. Esteban Ilades tweeted, this is a cheap stunt.

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Speaker 2: He's the editor of a magazine called Nexos. They filmed

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Speaker 2: James Bond here and now we have the traditional Day

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Speaker 2: of the Dead parade. Yeah, let's see what happens when

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Speaker 2: the mayor finishes reading the Da Vinci code. Oooh that

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Speaker 2: was a SICKI burn some alo for that one.

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Speaker 1: Casey can we get a sizzle sound cute. This also

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Speaker 1: was seen as just another scheme by the same people

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Speaker 1: who opened the world's biggest ice rink, built urban beaches

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Speaker 1: and this this is again is the journalist the journalist

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Speaker 1: quotation here, but I love it and having a fetish

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Speaker 1: for setting world records, such as taking the biggest ever selfie.

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Speaker 2: The biggest like largest in size or.

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Speaker 1: I guess the biggest the largest amount of people. It's

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Speaker 1: not like Mexico City as an army can hold. It's

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Speaker 1: not really a selfie if it's a group though, isn't

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Speaker 1: that's true? Is it the tallest man in the world,

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Speaker 1: take it as selfie the giantest head. Yeah, let us know,

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Speaker 1: yeah and yeah right to the you know, put us

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Speaker 1: in touch with the folks at Guinness.

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Speaker 2: Tell me we did an episode on them. Have you heard

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Speaker 2: the deal? How Guinness is now more in the business

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Speaker 2: of like they will come to you and do an

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Speaker 2: event where you can attempt to break a record. Like

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Speaker 2: It's become much more of a destination, like like a

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Speaker 2: wedding or like a party they throw and there's different

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Speaker 2: packages so it's a lot easier to get the record

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Speaker 2: if you have boukou bucks to throw at Guinness and

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Speaker 2: have them come do this event. It's really interesting that

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Speaker 2: might be an episode unto itself. Yeah.

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Speaker 1: Yeah, everything's been commodified increasingly. At least that's what the

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Speaker 1: opponents of the Day of the Dead parade would say.

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Speaker 1: And we also want to know where you fall on this,

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Speaker 1: on which side of this debate you fall and do

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Speaker 1: you feel like this is a soulless rush to monetize

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Speaker 1: something or do you think that this is another step

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Speaker 1: in the evolution of Day of the Dead. I mean,

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Speaker 1: we barely touched upon the Spanish influences.

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Speaker 2: I know, touch on some for me, all right, As.

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Speaker 1: You can find in an MPR article Decoding the Food

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Speaker 1: and Drink on a Day of the Dead Altar by

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Speaker 1: Karen Castillo Farfan, the Spanish conquest put Catholic leaders in

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Speaker 1: a what we've said before on the show is very

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Speaker 1: terrible mindset. The idea that they would assimilate these people

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Speaker 1: and by leading them to what they saw as the

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Speaker 1: truth of Catholicism, any means they took justified that noble end.

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Speaker 2: Yeah.

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Speaker 1: So they exerted their influence on everything. It was very

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Speaker 1: ideologically based, and one of those was their influence on

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Speaker 1: the tradition that was meant to honor the dead. So

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Speaker 1: they ended up they ended up saying this would this

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Speaker 1: would overlap with pre existing Catholic holidays, and that's why

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Speaker 1: you see this all Soul's Day stuff going.

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Speaker 2: On, That's right, That's why they line it up with

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Speaker 2: those calendar days, right, Yeah, And that affects it.

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Speaker 1: But also, you know, this is a region that, despite

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Speaker 1: having these meso American pre Columbian practices, is still largely

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Speaker 1: very Catholic in terms of demographics. Sure, these are not

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Speaker 1: seen as contradictories.

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Speaker 2: So the evolution was par for the core because this

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Speaker 2: started off as a pre Hispanic tradition and then you're

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Speaker 2: talking about that influence on these indigenous people of the

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Speaker 2: region by the Spanish. They kind of had to co

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Speaker 2: opt this tradition and sort of give it a little twists, right, yeah.

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Speaker 1: So is this parade another step in that ongoing evolution,

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Speaker 1: and if so, is it a step in a good direction,

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Speaker 1: a bad direction, or neutral direction. One thing we can

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Speaker 1: say for sure, however, is that this is not the

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Speaker 1: only case in which a fictional event has prompted a

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Speaker 1: real world change.

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Speaker 2: Oh hit me with one.

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Speaker 1: I would love to, and we also think and hope

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Speaker 1: that you would love to hear one two folks, but

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Speaker 1: unfortunately the ones we found are so good they will

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Speaker 1: have to be their own episodes. One in particular, you

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Speaker 1: know the one I'm thinking about.

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Speaker 2: You're talking about the Sir Arthur Conan Doyle crime bustin story.

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Speaker 1: Yes, we are, that's true. The creator of Sherlock Holmes,

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Speaker 1: it turns out, wasn't just talking the talk I want

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Speaker 1: to say, writing the words. Yeah, he's also doing the dirt.

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Speaker 2: He was doing the dirds.

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Speaker 1: There we go, We got there. We hope that you

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Speaker 1: enjoyed this exploration of the relationship that fiction can have

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Speaker 1: with the real world. And we'd like to hear your

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Speaker 1: examples of other bits about this.

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Speaker 2: And not only that. Have you been to a Doo

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Speaker 2: Delas Martos event, one of the kind of more you know,

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Speaker 2: they're maybe losing the spiritual a little bit. We've beene

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Speaker 2: of these street festivals or is this a tradition in

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Speaker 2: your family? I would love to hear some inside information

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Speaker 2: on that. Please. You can write to us at Ridiculous

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Speaker 2: at HowStuffWorks dot com. You can hit us up on

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Speaker 2: the social meds at the Facebook where we are Ridiculous History.

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Speaker 2: Give a look at our Facebook group, the Ridiculous Historians.

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Speaker 2: We are really looking forward to mining it for some

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Speaker 2: future episode ideas.

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Speaker 1: Yes, and we also we also just found this soundbites

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Speaker 1: noise maker in the studio, so we should probably get

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Speaker 1: out of here.

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Speaker 2: And do you want to hear a sound effect? Sure? Man, Okay,

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Speaker 2: let's go joos wisely. Okay, there's we'll go safe, We'll

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Speaker 2: go applause. Okay.

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Speaker 1: So we'd like to thank Casey Pegram, our super producer,

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Speaker 1: Casey sincerely, thank you, of course, thanks to Alex Williams,

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Speaker 1: Christopher Hasiotis, Noel Brown, ladies and gentlemen.

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Speaker 2: Ben As I live and breathe thanks to you. And

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Speaker 2: we're sitting here the whole time.

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Speaker 1: I know it was me the whole time. I know,

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Speaker 1: like at the very end of the sixth sense when

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Speaker 1: everyone goes.

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Speaker 2: Hey, Willis whoa I know, come on now, no spoilers, No,

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Speaker 2: that was good. I stole that joke from Always Sunny

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Speaker 2: in Philadelphia. That's true. That was Bruce Willis Phillot time.

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Speaker 2: It's true. And we hope you continue being you the

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Speaker 2: whole time because we really like you. We really like

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Speaker 2: hanging out with you and stay tuned. Next week, we're

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Speaker 2: gonna be talking about a.

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Speaker 1: Thing, right, specifically, how the capture of Guam was bloodless

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Speaker 1: and quick entirely due to a misunderstanding.

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Speaker 2: That sounds like a pretty sweet misunderstanding. I can't wait

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Speaker 2: to hear all about it, or you know, tell you

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00:27:05,600 --> 00:27:08,400
Speaker 2: all about it. It's a fifty to fifty thing. Yeah,

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Speaker 2: we have a back and forth, all right. For more

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Speaker 2: podcasts from iHeartRadio, visit the iHeartRadio app, Apple Podcasts, or

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Speaker 2: wherever you listen to your favorite shows.