WEBVTT - From the Vault: Monstrosity/Cuteness Spectrum

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<v Speaker 1>Hey, welcome to Stuff to Blow your Mind. My name

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<v Speaker 1>is Robert Lamb and I'm Joe McCormick. In it's Saturday.

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<v Speaker 1>Time to go into the Old Vault. This time we're

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<v Speaker 1>doing an episode from October, right, Yeah, this one is

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<v Speaker 1>the Monstrosity Cuteness Spectrum, and this is a lot of fun.

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<v Speaker 1>We get into some Japanese traditions, Japanese monsters, and especially

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<v Speaker 1>Japanese monsters that have been transformed, uh from from from

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<v Speaker 1>hideous murderous creatures into cute mascots and what that transformation means.

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<v Speaker 1>All right, well, let's jump right in. Welcome to Stuff

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<v Speaker 1>to Blow your Mind from how Stuffworks dot Com. Hey,

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<v Speaker 1>welcome to Stuff to Blow your Mind. My name is

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<v Speaker 1>Robert Lamb and I'm Joe McCormick. Hey, Robert, have you

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<v Speaker 1>seen all these cute Jason Vorhees dolls and cartoons fan

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<v Speaker 1>art all over the Internet? Of course you have. I've

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<v Speaker 1>at least seen some of it, but I know you

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<v Speaker 1>shared with me an image of Jason plush doll, and

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<v Speaker 1>I had not encountered that specific cute horror before. Yeah.

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<v Speaker 1>So he's got the machete and there's blood on the machete.

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<v Speaker 1>But he's adorable, but he has blood on it, like

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<v Speaker 1>you know, murder weapons. I mean, even if we didn't

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<v Speaker 1>know who he is, the context here is that this

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<v Speaker 1>is a killer. Yeah. He's got a huge head, huge

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<v Speaker 1>low set eyes. He just looks so sweet, little stumpy limbs.

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<v Speaker 1>He's like a little cute baby Jason. And there are

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<v Speaker 1>cute Freddy Krueger's in the same way, Cute Freddy Krueger cartoons, dolls, toys, uh,

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<v Speaker 1>things all over the internet. And you've seen the cute vampires,

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<v Speaker 1>the cute werewolves, cute versions of the girl from the Ring.

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<v Speaker 1>I looked it up that exists cute predators from the

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<v Speaker 1>movie Predator. I saw that. That's that's kind of easy

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<v Speaker 1>because the predator already has a sort of baby shaped head.

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<v Speaker 1>You just got to make eyes bigger. They're cute xeno morphs.

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<v Speaker 1>You'd think that'd be difficult to do, but they're all

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<v Speaker 1>over the internet. What is with this epidemic of monsters

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<v Speaker 1>originally imagined to be horrifying, threatening to haunt our dreams,

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<v Speaker 1>to chase us through our nightmares, to murder us and

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<v Speaker 1>our friends, and instead we're making all these versions of

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<v Speaker 1>them that are adorable with infantile characteristics that you just

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<v Speaker 1>want to hug and snuggle. It seems inevitable, doesn't it,

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<v Speaker 1>even even in weird cases like, for instance, the Babba Duke,

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<v Speaker 1>which is like a child murdering monster, right, And then

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<v Speaker 1>the same with penny Wise, the clown. Like you would

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<v Speaker 1>think that penny Wise, this thing that appears as a

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<v Speaker 1>clown in order to you know, drain the essence out

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<v Speaker 1>of children and pull them into horrify them and pull

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<v Speaker 1>them into sewers. You would think that would be beyond

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<v Speaker 1>our ability to make cute. And yet just the other

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<v Speaker 1>day I was looking at a cute pins of penny Wise.

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<v Speaker 1>I'll cute it up. Yeah, Well, if you want to

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<v Speaker 1>go in the cosmic direction, how about all the cute

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<v Speaker 1>illithid monter, the you you know, uh cathuloom with those stuff. Yeah,

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<v Speaker 1>when cute cute plush catulus. When my son came into

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<v Speaker 1>my life, but I was, one of the first things

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<v Speaker 1>we gave him was a plush cthulhu, which he loves,

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<v Speaker 1>and it's an adorable looking creature. But yeah, he doesn't

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<v Speaker 1>even know that it is essentially supposed to be a

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<v Speaker 1>scary monster. I guess it's not funny to children in

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<v Speaker 1>the same way it is funny to adults. No, that

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<v Speaker 1>he just sees it as a cool, pretend, little creature.

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<v Speaker 1>It's like if you encountered snuffle up agus and then

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<v Speaker 1>somebody said, oh, yes, stuff, Lupagus is actually a patterned

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<v Speaker 1>after this hideous monster, right, this thing that snorts you

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<v Speaker 1>up as a liquid through its trunk. Though, I do

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<v Speaker 1>want to say, before this epidemic of cute cartoon versions

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<v Speaker 1>and cute dolls and stuff like that of say Freddy Krueger,

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<v Speaker 1>there is a precedent for this within the horror media itself.

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<v Speaker 1>Because you've seen the Freddy Krueger movies, right, the Nightmare

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<v Speaker 1>on Elm Street. Right, I've seen the first one and

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<v Speaker 1>I've seen the remake, and I like both of those,

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<v Speaker 1>and the rest it's just mostly ups and just the

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<v Speaker 1>pop cultural absorption of this ever ridiculous Freddy Krueger that

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<v Speaker 1>that you know, that that has all these catchphrases and

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<v Speaker 1>an ingenious kills. Yeah, that's that all just kind of

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<v Speaker 1>blurs together for me. Well, there there's definitely an arc

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<v Speaker 1>throughout the series where over time, the Freddy Krueger of

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<v Speaker 1>the first movie and the first night Nightmare on Elm Street.

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<v Speaker 1>I think Wes Craven went out of his way to

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<v Speaker 1>make him not just a threatening monster, the standard kind

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<v Speaker 1>of monster that will hurt you and chases you, but

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<v Speaker 1>to make him repulsive and really just nasty. I mean,

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<v Speaker 1>Freddy Krueger in the first movie is a character who's

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<v Speaker 1>supposed to be a child murderer, and there are these

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<v Speaker 1>suggestions of perversity and this this kind of gross creepiness,

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<v Speaker 1>not just threatening monstrosity, And so from that point, I

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<v Speaker 1>think it's really amazing that over the arc of the

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<v Speaker 1>series Freddie becomes sort of almost something like an anti hero,

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<v Speaker 1>like he's never actually a good guy, but he stops

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<v Speaker 1>becoming this gross creep that you don't even want to

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<v Speaker 1>look at, and becomes this jokester who dances and mugs

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<v Speaker 1>for the camera and has one liners, makes jokes, and

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<v Speaker 1>he becomes the star of the films. He becomes the

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<v Speaker 1>reason people watch it, and it's because he's fun and

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<v Speaker 1>he's comic. He becomes the crypt keeper, he becomes whole Cogan. Uh.

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<v Speaker 1>And then it certainly by Jason versus Freddie, you're probably

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<v Speaker 1>rooting for one or the other. He is, like, there's

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<v Speaker 1>kind of a fifty fifty split there that that you

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<v Speaker 1>may be backing this character in the brawl. Yeah, and

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<v Speaker 1>maybe you could chalk that up in the Freddie movies

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<v Speaker 1>just to the actor who played in Robert England being

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<v Speaker 1>a great and likable actor despite the fact that he's

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<v Speaker 1>settled with this incredibly repulsive role. Uh, maybe Robert England

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<v Speaker 1>just bleeds through so much that you want to make

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<v Speaker 1>him more and more likable. Well, it even got to

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<v Speaker 1>the point when they when the remake of Nightmare Name

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<v Speaker 1>Street came out, Um, a lot of people didn't like it.

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<v Speaker 1>I actually really enjoyed it. I thought it was I

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<v Speaker 1>thought it's a fine Hart film. I didn't like it.

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<v Speaker 1>You didn't like I. I enjoyed it. But then again,

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<v Speaker 1>I'm less attached to the series. But but one of

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<v Speaker 1>the criticisms that I saw level thatt it was how

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<v Speaker 1>could you make Freddie a pedophile? How could you make

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<v Speaker 1>this his avert? Make this creepiness in his character so avert,

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<v Speaker 1>as if that like ruined a hero and not just

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<v Speaker 1>made a grotesque monster a little creepier. So I think

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<v Speaker 1>it was always kind of implicitly suggested back in the

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<v Speaker 1>first movie. Look, I mean they never said that outright

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<v Speaker 1>that I recall, but it's always there in the fact that,

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<v Speaker 1>like we were saying, he's not just a threat, he's

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<v Speaker 1>a creep, he's perverse, right, Yeah, So it's it's interesting

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<v Speaker 1>to see how people responded to kind of a doubling

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<v Speaker 1>down on on the grotesque monstrosity of the character in

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<v Speaker 1>away from the ridiculous pop culture version of the character. Right. Yeah,

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<v Speaker 1>the version in the remake is not going to be

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<v Speaker 1>doing I don't know, Domino's pizza commercials or whatever Freddie

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<v Speaker 1>was doing in the eighties. But of course Freddy Krueger

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<v Speaker 1>and the nutmar On Elm Street series is not the

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<v Speaker 1>only series where we see a monstrous, horrifying character transformed

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<v Speaker 1>over time into something that's more approachable, more likable, more identifiable,

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<v Speaker 1>maybe even kind of snugly. This happens a lot in

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<v Speaker 1>horror literature and even in horror folklore. Yeah. Yeah, we're

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<v Speaker 1>definitely going to get into some examples from from folklore

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<v Speaker 1>and legend, particularly some examples from Japanese folklore, because as

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<v Speaker 1>we're talking, we inevitably talk about both monsters and the

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<v Speaker 1>world of cute like you have to go to Japan

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<v Speaker 1>because Japan is h is the home not only of

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<v Speaker 1>some pretty hideous folkloric monsters, but also Kauaii. This this

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<v Speaker 1>notion of of of like overt just overpowered cuteness, the

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<v Speaker 1>Hello Kitty level of cuteness that has not only taken

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<v Speaker 1>Japan by storm, but has has spread its cuttly tentacles

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<v Speaker 1>into just about every portion of the earth. Yeah, it's

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<v Speaker 1>like overclocking the adorability process almost to the point of insanity.

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<v Speaker 1>And I should also point out that this also goes

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<v Speaker 1>the other way, of course, just as monsters often become cute,

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<v Speaker 1>there are also plenty of examples of people taking something

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<v Speaker 1>cute and making it monstrous. Um, I kind of did

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<v Speaker 1>it just a few minutes ago talking about snuffle up,

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<v Speaker 1>I guess. But you inevitably see people who say, do

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<v Speaker 1>a love crafty and take on totoro or And then

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<v Speaker 1>there's a whole area of Kauai known as Kauai and noir,

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<v Speaker 1>which is like dark cute, where they have something that

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<v Speaker 1>pretty much intentionally has a lag or maybe a tentacle

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<v Speaker 1>in both the cute and the monstrous content bucket. I

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<v Speaker 1>feel like this is something that very often happens in

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<v Speaker 1>comedy animation. I think you know, shows like South Park

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<v Speaker 1>and Futurama and Simpsons and stuff like that always have

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<v Speaker 1>a scene at some point where a very cute animal

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<v Speaker 1>turns out to be a horrifying killer. Yeah, So in

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<v Speaker 1>today's episode, we're gonna explore this. We're gonna explore what

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<v Speaker 1>is the relationship between the monstrous and the cute? Why

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<v Speaker 1>is there there this in arresting interplay? And in doing that,

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<v Speaker 1>we're going to, of course discuss a little bit about

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<v Speaker 1>what a monster is. So I think we've hit that

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<v Speaker 1>harder in previous episodes. Here stuff to blow your mind.

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<v Speaker 1>We're gonna talk about what it is to be cute,

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<v Speaker 1>what's going on when something cute hijacks our brain? And

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<v Speaker 1>then at the end of the episode, we're going to

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<v Speaker 1>look to really three specific examples of Japanese monsters that

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<v Speaker 1>may or may not be transformed into something cute. We'll

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<v Speaker 1>be discussing the Only, the Kappa, and the Tingu. All right, Robert,

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<v Speaker 1>what is a monster? Oh? Well, you know it's it's

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<v Speaker 1>it's like cute. It's like pornography. We know it when

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<v Speaker 1>we see it. But if you if you really have to,

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<v Speaker 1>you know, if you really force somebody to to define

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<v Speaker 1>it what you tend to think about something that is

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<v Speaker 1>awesome inform or size. It's novel and it's chimerical combination

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<v Speaker 1>of natural forms. You know, like it's got the head

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<v Speaker 1>of a sea horse in the body of a cow.

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<v Speaker 1>That's a monster um or you know, you know where

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<v Speaker 1>it's just a giant sea horse. A sea horse the

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<v Speaker 1>size of the school bus would also be a monster.

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<v Speaker 1>I subscribe to the Metallica theory of monster dum, which

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<v Speaker 1>is that a monster is the thing that should not be.

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<v Speaker 1>It's a thing that you behold and realized that it

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<v Speaker 1>is not only not something you recognize from nature, but

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<v Speaker 1>it's something that you do not wish nature had. Now,

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<v Speaker 1>obviously we violate those norms all the time because we

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<v Speaker 1>get into monsters. We we find ourselves at home thinking

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<v Speaker 1>about monsters, and we kind of do wish there was

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<v Speaker 1>a giant mummy crocodile with laser eyes. Right, But at

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<v Speaker 1>least in theory, the thing a monster is is it

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<v Speaker 1>violates natural categories in some way, and it horrifies you,

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<v Speaker 1>makes you afraid, makes you not want it to be there.

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<v Speaker 1>And as we discussed in our our episode, the first monster,

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<v Speaker 1>which which came out previously for for this year's Halloween. Um,

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<v Speaker 1>there's often a message there, if not a message that

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<v Speaker 1>is tied up in the monster's form, then tied up

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<v Speaker 1>in the monsters presence or in the stories about it, like,

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<v Speaker 1>this monster is a danger to you because of whiny,

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<v Speaker 1>because you went somewhere, or you did some thing, or

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<v Speaker 1>you're engaged in a culture that went somewhere, did something. Yeah.

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<v Speaker 1>Rarely do monsters appear in folklore without some kind of

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<v Speaker 1>warning or social message. Right, Okay, so that's monsters in

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<v Speaker 1>a nutshell. But but how about cute? Cute uh is

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<v Speaker 1>in a way easier to nail down, but also just

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<v Speaker 1>as ambiguous as monstrosity. Well, it's one of those things

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<v Speaker 1>that everybody can identify it by sight. You know, you

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<v Speaker 1>can tell, well, that's cute, that's not, that's cute, that's not.

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<v Speaker 1>But when you're asked to give a set of criteria

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<v Speaker 1>for how you're making the decision, you'd you'd often come

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<v Speaker 1>up at a loss for words. Right, what's certainly the

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<v Speaker 1>eyes of the beholder. But we can tease it apart

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<v Speaker 1>to a certain extent. We can say, look at almost

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<v Speaker 1>a universal images of the cute and see what's connecting

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<v Speaker 1>with us there, and then figure out why it's connecting

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<v Speaker 1>with us. So, for instance, kittens, babies, or of course

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<v Speaker 1>Hello Kitty, which is essentially a kitten combined with a baby,

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<v Speaker 1>or a small child with psychedelic color schemes, psychedelic color schemes,

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<v Speaker 1>and of course many cute creatures of either real ones

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<v Speaker 1>or fanciful ones. What do they have? They have big

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<v Speaker 1>adorable eyes or perhaps big jowls, baby like cheeks. They're

0:12:16.440 --> 0:12:20.680
<v Speaker 1>kind of Winston Churchill's yeah no, no, so yeah. There

0:12:20.720 --> 0:12:23.679
<v Speaker 1>do appear to be some biological roots to our recognition

0:12:23.720 --> 0:12:26.880
<v Speaker 1>of cuteness. It does seem to go into our mammalian

0:12:27.000 --> 0:12:31.480
<v Speaker 1>brains and not just into cultural categories. So culture may

0:12:31.600 --> 0:12:33.880
<v Speaker 1>very well inform a lot of what we find cute

0:12:33.920 --> 0:12:37.960
<v Speaker 1>downstream of these biological cues. So, in his eighteen seventy

0:12:37.960 --> 0:12:41.319
<v Speaker 1>two book The Expression of the Emotions in Man and Animals,

0:12:41.679 --> 0:12:45.920
<v Speaker 1>Charles Darwin suggested that natural selection is probably gonna favor

0:12:46.080 --> 0:12:51.000
<v Speaker 1>creatures which, in infancy possess features that cause the adults

0:12:51.040 --> 0:12:53.520
<v Speaker 1>of that species to protect them and take care of

0:12:53.600 --> 0:12:56.840
<v Speaker 1>their needs. Right, if you are a species that has

0:12:56.880 --> 0:12:59.880
<v Speaker 1>a genome that says we usually give birth to babies

0:13:00.040 --> 0:13:03.040
<v Speaker 1>we find repulsive and don't want anything to do with that.

0:13:03.080 --> 0:13:06.160
<v Speaker 1>Species isn't going to do very well, right, or at

0:13:06.200 --> 0:13:08.840
<v Speaker 1>least you're gonna have a situation like the Komodo dragon,

0:13:09.120 --> 0:13:11.800
<v Speaker 1>where the young of the komodo dragon, they're pretty much

0:13:11.800 --> 0:13:13.800
<v Speaker 1>they're on their own right, and they have to protect

0:13:13.840 --> 0:13:17.800
<v Speaker 1>themselves from such threats as adult komodo drags exactly. So

0:13:18.000 --> 0:13:20.760
<v Speaker 1>this would be in species that need to spend a

0:13:20.760 --> 0:13:23.920
<v Speaker 1>lot of time protecting and caring for their young. This

0:13:23.960 --> 0:13:27.640
<v Speaker 1>is something we see in mammals right right, and other species,

0:13:27.679 --> 0:13:31.320
<v Speaker 1>but especially in mammals. So a lot of Darwin's book

0:13:31.360 --> 0:13:34.559
<v Speaker 1>deals with things like the screams of infants and how

0:13:34.600 --> 0:13:38.920
<v Speaker 1>the scream of an infant elicits parental attention. But usually

0:13:38.960 --> 0:13:41.760
<v Speaker 1>if an object is screaming at you, you don't you

0:13:41.880 --> 0:13:44.280
<v Speaker 1>just you know, don't you just find it annoying? Like

0:13:44.360 --> 0:13:46.040
<v Speaker 1>you want to get away from it. Like if there's

0:13:46.080 --> 0:13:48.800
<v Speaker 1>just us an orb in a room screaming at you,

0:13:48.840 --> 0:13:52.360
<v Speaker 1>I wouldn't want to care for it. I would run away. Correct. Yeah,

0:13:52.400 --> 0:13:55.800
<v Speaker 1>If if a human on a train is screaming, um,

0:13:56.240 --> 0:13:58.440
<v Speaker 1>either may be you want to find out what's happening.

0:13:58.480 --> 0:14:01.480
<v Speaker 1>You might even want to help. But there's there's at

0:14:01.559 --> 0:14:04.520
<v Speaker 1>least that question mark phase of the screening, Right, what

0:14:04.679 --> 0:14:06.360
<v Speaker 1>is going on here? Let me find out so that

0:14:06.400 --> 0:14:09.520
<v Speaker 1>I can act accordingly. Yeah, it's attention getting, But the

0:14:09.559 --> 0:14:12.000
<v Speaker 1>demands of an infant have to be more than simply

0:14:12.000 --> 0:14:14.719
<v Speaker 1>attention getting to be adaptive. They have to be sharpened

0:14:14.960 --> 0:14:19.000
<v Speaker 1>to appeal to specific vulnerabilities in the adult caregiver's brain,

0:14:19.200 --> 0:14:25.080
<v Speaker 1>like vulnerabilities that soften anger responses and encourage protectiveness, and

0:14:25.200 --> 0:14:29.640
<v Speaker 1>encourage generosity and sharing of resources and so forth. So

0:14:29.800 --> 0:14:33.240
<v Speaker 1>something about the infant version of an animal has to

0:14:33.320 --> 0:14:36.560
<v Speaker 1>convince the adult version of that animal to feel an

0:14:36.600 --> 0:14:40.440
<v Speaker 1>attachment and to make sacrifices on behalf of this little creature.

0:14:41.120 --> 0:14:42.680
<v Speaker 1>Then we'll talk about this more in a second. But

0:14:42.760 --> 0:14:46.840
<v Speaker 1>in some species, these appeals for parenting could be straightforwardly chemical, right,

0:14:46.960 --> 0:14:50.960
<v Speaker 1>Pheromones and scent would be examples. But couldn't these biological

0:14:50.960 --> 0:14:54.880
<v Speaker 1>appeals also be visual? It makes sense, right, that's and

0:14:55.400 --> 0:14:57.720
<v Speaker 1>one of the most immediate ways to interact with with

0:14:57.800 --> 0:15:00.640
<v Speaker 1>an object or being is you see them and then

0:15:00.800 --> 0:15:03.720
<v Speaker 1>you respond. Right. So, in the middle of the twentieth century,

0:15:03.760 --> 0:15:08.360
<v Speaker 1>the Austrian ethologist Conrad Lawrenz, who I guess we should

0:15:08.480 --> 0:15:10.840
<v Speaker 1>maybe acknowledged it's always weird, Like should you bring this

0:15:10.920 --> 0:15:14.000
<v Speaker 1>up or not? He was also a Nazi after World

0:15:14.080 --> 0:15:16.960
<v Speaker 1>War Two repudiated his views. I'm not aware that his

0:15:17.040 --> 0:15:19.520
<v Speaker 1>ideology played any role in coming up with this schema

0:15:19.560 --> 0:15:22.040
<v Speaker 1>we're about to talk about, but I guess it's worth acknowledging.

0:15:22.160 --> 0:15:24.560
<v Speaker 1>Oh yeah, I mean, I think it's always worth noting

0:15:24.880 --> 0:15:27.920
<v Speaker 1>when a scientist has that in their background, because in

0:15:27.960 --> 0:15:30.680
<v Speaker 1>some cases, you you definitely have science that it was

0:15:31.000 --> 0:15:36.120
<v Speaker 1>skewed or compromised by his association with the Third Reich. Uh,

0:15:36.200 --> 0:15:38.200
<v Speaker 1>So you have you have to at least acknowledge that

0:15:38.200 --> 0:15:40.840
<v Speaker 1>it was there in order to determine if it was

0:15:40.880 --> 0:15:43.160
<v Speaker 1>a factor. Yeah, I mean, like you had people doing

0:15:43.160 --> 0:15:46.720
<v Speaker 1>science that was ideologically determined, not very objective. But I

0:15:46.800 --> 0:15:50.200
<v Speaker 1>don't think that's necessarily the case in this case. So

0:15:50.440 --> 0:15:55.320
<v Speaker 1>Lawrence plunged into this field by observing animal species and

0:15:55.360 --> 0:15:58.520
<v Speaker 1>coming up with what's known as the Kinchen schema or

0:15:58.600 --> 0:16:01.280
<v Speaker 1>the baby schema. It's a list of features that he

0:16:01.360 --> 0:16:05.800
<v Speaker 1>believed were sculpted in order to trigger or release caregiving

0:16:05.840 --> 0:16:10.359
<v Speaker 1>behaviors in adult animals, and he gave about seven criteria.

0:16:10.520 --> 0:16:12.360
<v Speaker 1>So let me know what you think about these. Robert

0:16:13.240 --> 0:16:17.840
<v Speaker 1>A large head Okay, yeah, babies have big heads. Predominance

0:16:17.920 --> 0:16:20.120
<v Speaker 1>of the brain capsule. So that's going to mean not

0:16:20.200 --> 0:16:22.920
<v Speaker 1>just a large head, but sort of the large forehead,

0:16:23.040 --> 0:16:25.240
<v Speaker 1>like the swelling of the upper part of the head,

0:16:26.560 --> 0:16:31.840
<v Speaker 1>large and low lying eyes, a bulging cheek region. There's

0:16:31.880 --> 0:16:37.320
<v Speaker 1>the Churchill jowls, what we're talking about, short and thick extremities.

0:16:38.520 --> 0:16:42.640
<v Speaker 1>A springy or elastic consistency. Yeah, they when need when

0:16:42.640 --> 0:16:46.200
<v Speaker 1>you poke them. In a soft body, there's your plush stall.

0:16:46.720 --> 0:16:51.960
<v Speaker 1>And finally, clumsy movements, yes, the toddling of the toddler. Right.

0:16:52.480 --> 0:16:56.440
<v Speaker 1>And subsequent studies have found evidence to partially support Lorenz's schema.

0:16:56.560 --> 0:16:58.840
<v Speaker 1>So this is one reason to think that, you know,

0:16:59.200 --> 0:17:01.800
<v Speaker 1>even if he's some kind of crazy ideology, there might

0:17:01.840 --> 0:17:04.719
<v Speaker 1>be something to this because subsequent studies seem to find

0:17:04.760 --> 0:17:07.160
<v Speaker 1>some of the same stuff is true. So I'll mention

0:17:07.240 --> 0:17:10.080
<v Speaker 1>one study from two thousand nine published in Ethology by

0:17:10.160 --> 0:17:13.600
<v Speaker 1>Melanie Glocker at All, and this is called baby schema

0:17:13.840 --> 0:17:19.080
<v Speaker 1>in Infant Faces induces cuteness, perception and motivation for caretaking

0:17:19.080 --> 0:17:21.760
<v Speaker 1>in adults. And what they did in this study was

0:17:21.760 --> 0:17:26.600
<v Speaker 1>they used real photos of infants digitally manipulated to accentuate

0:17:26.840 --> 0:17:29.600
<v Speaker 1>or to downplay some of the features that are in

0:17:29.680 --> 0:17:34.959
<v Speaker 1>line with Lorenz's criteria, and so among a group of undergraduates,

0:17:35.000 --> 0:17:38.919
<v Speaker 1>the study found that the faces manipulated towards the criteria,

0:17:39.000 --> 0:17:41.919
<v Speaker 1>so meaning they manipulated them to have larger eyes or

0:17:41.920 --> 0:17:45.960
<v Speaker 1>a rounder face or a higher forehead, were judged to

0:17:46.000 --> 0:17:49.840
<v Speaker 1>be cuter and elicited greater motivation for caregiving. People said

0:17:49.880 --> 0:17:52.880
<v Speaker 1>they were more likely to give care to these, uh,

0:17:52.920 --> 0:17:55.800
<v Speaker 1>these more baby scheme of faces than the ones where

0:17:55.840 --> 0:18:00.160
<v Speaker 1>they really downplayed those criteria, giving them smaller eye as,

0:18:00.160 --> 0:18:04.040
<v Speaker 1>smaller foreheads and narrower face and stuff like that. Huh.

0:18:04.520 --> 0:18:07.080
<v Speaker 1>Now I've got a picture here, Yeah, I'm I'm looking

0:18:07.080 --> 0:18:11.159
<v Speaker 1>at this right now. So, um, basically we have an

0:18:11.240 --> 0:18:14.359
<v Speaker 1>array of six images, three per row, So we have

0:18:14.440 --> 0:18:17.560
<v Speaker 1>this grid of baby heads here that we're looking at.

0:18:18.080 --> 0:18:21.160
<v Speaker 1>And um and in the idea that there's a change

0:18:21.400 --> 0:18:25.600
<v Speaker 1>in uh like cuteness from left to right. Yeah, so

0:18:25.680 --> 0:18:28.720
<v Speaker 1>you've got like normal baby heads in the middle, and

0:18:28.760 --> 0:18:31.840
<v Speaker 1>then on the right you've got ultra babified baby faces

0:18:32.520 --> 0:18:36.320
<v Speaker 1>with like these gigantic eyes, really round faces, really sort

0:18:36.320 --> 0:18:40.359
<v Speaker 1>of low faces with large foreheads, big brain capsules. And

0:18:40.400 --> 0:18:43.760
<v Speaker 1>then on the right you've got unbabified baby faces that

0:18:43.840 --> 0:18:46.479
<v Speaker 1>look sort of more like the kid in the omen

0:18:47.240 --> 0:18:50.320
<v Speaker 1>or they look more adult. Basically, they look more like

0:18:50.400 --> 0:18:52.720
<v Speaker 1>old men, you know. They're they're kind of in that

0:18:52.840 --> 0:18:56.800
<v Speaker 1>category of like the older baby babies that we look

0:18:56.800 --> 0:18:58.800
<v Speaker 1>at them and maybe you you cringe a little bit

0:18:58.840 --> 0:19:03.200
<v Speaker 1>before you tell the the parents that it's a beautiful baby. Yeah,

0:19:03.200 --> 0:19:06.760
<v Speaker 1>And they tend to have like smaller eyes, a smaller forehead,

0:19:07.880 --> 0:19:11.119
<v Speaker 1>a narrower head, and a less rounding of the skull.

0:19:11.240 --> 0:19:15.240
<v Speaker 1>That they look they look like weird adults rather than babies,

0:19:15.920 --> 0:19:17.679
<v Speaker 1>you know. And it's interesting to to look at this

0:19:17.720 --> 0:19:21.040
<v Speaker 1>and think of it in light of our basically our

0:19:21.080 --> 0:19:24.520
<v Speaker 1>evolved reaction to these faces. I was looking at a

0:19:24.560 --> 0:19:27.919
<v Speaker 1>study that said the scientists have used magneto and cephalography

0:19:28.040 --> 0:19:31.359
<v Speaker 1>to observe a seventh of a second response time in

0:19:31.440 --> 0:19:35.359
<v Speaker 1>adults to unfamiliar infant faces, but of course not adult faces.

0:19:35.400 --> 0:19:38.000
<v Speaker 1>And that's going to that's uh, that difference is gonna

0:19:38.080 --> 0:19:40.720
<v Speaker 1>be manifest in this array of faces as well. Like

0:19:40.720 --> 0:19:44.359
<v Speaker 1>the cuter the baby, the more immediate your response to it.

0:19:44.400 --> 0:19:46.920
<v Speaker 1>I imagine. So, like, you see this cute baby face

0:19:47.000 --> 0:19:50.199
<v Speaker 1>with the highly babified features, and you're like, whoa that

0:19:50.320 --> 0:19:52.240
<v Speaker 1>I need to pay attention to that. Yeah, I've got

0:19:52.240 --> 0:19:53.679
<v Speaker 1>to look at that, and if it needs something, I

0:19:53.720 --> 0:19:55.600
<v Speaker 1>guess I will go buy it some milk or some

0:19:55.680 --> 0:19:58.680
<v Speaker 1>pudding or whatever it is. Baby's eat right. Put zip

0:19:58.680 --> 0:20:01.320
<v Speaker 1>ties on all my cabinets is horrible plastic things, and

0:20:01.359 --> 0:20:04.960
<v Speaker 1>all my wall plugs. I know. I'm I'm still trying

0:20:04.960 --> 0:20:07.960
<v Speaker 1>to work through all the baby proofing on my house. Really, Yeah,

0:20:07.960 --> 0:20:10.400
<v Speaker 1>there's still some annoying baby proofing that I haven't quite

0:20:10.440 --> 0:20:14.800
<v Speaker 1>like broken by forcing a grower open. But so, one

0:20:14.800 --> 0:20:18.000
<v Speaker 1>of the interesting things about the recognition of cuteness and

0:20:18.160 --> 0:20:20.720
<v Speaker 1>its biological function is that it appears to work not

0:20:20.920 --> 0:20:25.040
<v Speaker 1>just within species. Now, I can't see any real reason

0:20:25.560 --> 0:20:30.320
<v Speaker 1>that you would evolve to have a caregiving preference for

0:20:30.400 --> 0:20:33.000
<v Speaker 1>animals other than your own species. So it might be

0:20:33.000 --> 0:20:35.560
<v Speaker 1>one of those things that's just a byproduct of something

0:20:35.600 --> 0:20:38.400
<v Speaker 1>that's highly adaptable. Yeah, I mean, we're all, we're related

0:20:38.400 --> 0:20:41.560
<v Speaker 1>to all these other mammalian creatures and and they're all

0:20:41.720 --> 0:20:45.320
<v Speaker 1>they all have the basically basically the same survival um

0:20:45.760 --> 0:20:49.800
<v Speaker 1>techniques in place in terms of parental care for the infant. Yeah,

0:20:49.800 --> 0:20:52.480
<v Speaker 1>and it's kind of obvious from our experiences with kittens

0:20:52.560 --> 0:20:55.919
<v Speaker 1>and puppies and so forth. But experiments do confirm that

0:20:56.000 --> 0:20:59.359
<v Speaker 1>our appreciation for cuteness goes beyond the infant Homo sapiens.

0:20:59.400 --> 0:21:02.840
<v Speaker 1>One example is a study I found by Anthony Little

0:21:02.920 --> 0:21:07.000
<v Speaker 1>from two thousand twelve published again in Ethology called Manipulation

0:21:07.000 --> 0:21:10.760
<v Speaker 1>of Infant like Traits Effects Perceived Cuteness of infinite adults

0:21:10.880 --> 0:21:15.359
<v Speaker 1>and cat faces. So it found that among images of

0:21:15.480 --> 0:21:20.480
<v Speaker 1>three types of faces, babies, adults, and cats, first of all,

0:21:20.480 --> 0:21:23.400
<v Speaker 1>people found the babies and the cats cuter than adults.

0:21:24.080 --> 0:21:27.200
<v Speaker 1>But then also when the faces from all three categories

0:21:27.280 --> 0:21:30.960
<v Speaker 1>were manipulated to have baby scheme of characteristics, for example,

0:21:31.080 --> 0:21:34.960
<v Speaker 1>decreasing the jaws, eyes, and increasing the forehead height, people

0:21:35.040 --> 0:21:37.800
<v Speaker 1>found them cuter. And this worked for adult faces, for

0:21:37.920 --> 0:21:41.000
<v Speaker 1>human baby faces, and for cat faces. Okay, so getting

0:21:41.000 --> 0:21:43.560
<v Speaker 1>into kind of the Betty boot area there of like

0:21:43.600 --> 0:21:51.200
<v Speaker 1>the weird like infantile but but arguably attractive adult female. Yeah,

0:21:51.240 --> 0:21:54.159
<v Speaker 1>it's it's just seeming to imply that we have the

0:21:54.240 --> 0:21:59.480
<v Speaker 1>same kind of caregiving response or cuteness response to faces

0:21:59.520 --> 0:22:02.880
<v Speaker 1>of all different types of creatures, no matter what age

0:22:02.960 --> 0:22:05.960
<v Speaker 1>and no matter what species. Even if there's a face

0:22:06.040 --> 0:22:08.879
<v Speaker 1>and you make these certain types of changes to the face,

0:22:09.240 --> 0:22:12.160
<v Speaker 1>we think it's cute usually and we respond with all

0:22:12.520 --> 0:22:15.680
<v Speaker 1>you know, zip tide, the chemical cabinet. You know, it's

0:22:15.720 --> 0:22:18.200
<v Speaker 1>interesting to think of it in terms of survival adaptations

0:22:18.200 --> 0:22:22.720
<v Speaker 1>for non human animals when you think of of of

0:22:22.760 --> 0:22:26.879
<v Speaker 1>domesticated animals, cats and dogs, because certainly I think that

0:22:27.200 --> 0:22:30.119
<v Speaker 1>I've certainly read some studies that argue for the the

0:22:30.119 --> 0:22:33.679
<v Speaker 1>the cat's ability to essentially hijack us by making us

0:22:33.680 --> 0:22:35.840
<v Speaker 1>think it's a baby on some level, you know. And

0:22:35.840 --> 0:22:37.639
<v Speaker 1>and and I think dogs do that too to a

0:22:37.800 --> 0:22:39.960
<v Speaker 1>large extent. Is it's certainly with puppies. So I could

0:22:39.960 --> 0:22:43.680
<v Speaker 1>see it as a situation where uh an infant dog

0:22:44.080 --> 0:22:47.840
<v Speaker 1>or or cat that is either found or it's obtained

0:22:47.880 --> 0:22:50.959
<v Speaker 1>when the parents are killed like suddenly, those are less

0:22:51.000 --> 0:22:54.879
<v Speaker 1>likely to be then killed and eaten or skinned or

0:22:54.960 --> 0:22:57.639
<v Speaker 1>left for dead by the humans who have found it

0:22:58.119 --> 0:23:01.720
<v Speaker 1>if it hits those same traders. You know. Now, another

0:23:01.720 --> 0:23:04.280
<v Speaker 1>study I came across, the two thousand twelve Japanese study

0:23:04.280 --> 0:23:07.919
<v Speaker 1>publishing POS one, and they tested the effect of viewing

0:23:08.040 --> 0:23:11.879
<v Speaker 1>Kauai images are cute images on attentiveness, and they found

0:23:11.880 --> 0:23:16.879
<v Speaker 1>that individuals who viewed infinite animal images performed tasks better

0:23:17.000 --> 0:23:21.359
<v Speaker 1>than those who viewed adult animals. Yeah, that seems weird. Like, so,

0:23:21.480 --> 0:23:23.320
<v Speaker 1>just if you had to have a calendar at your desk,

0:23:23.760 --> 0:23:27.640
<v Speaker 1>have the baby animals calendar as opposed to the grown

0:23:27.680 --> 0:23:30.879
<v Speaker 1>up animals calendar. Huh, I don't know. I feel I

0:23:30.920 --> 0:23:36.240
<v Speaker 1>feel unfairly skeptical of that result. Has that been replicated? Well, well,

0:23:36.280 --> 0:23:38.600
<v Speaker 1>let's let's let's see. So it's not just a matter.

0:23:38.880 --> 0:23:41.520
<v Speaker 1>According to this study of cute things making us happier

0:23:41.640 --> 0:23:46.479
<v Speaker 1>or amusing us, they also allegedly improve performance in quote

0:23:46.480 --> 0:23:51.200
<v Speaker 1>tasks that require behavioral carefulness. Oh, I can see that. Yeah,

0:23:51.320 --> 0:23:53.359
<v Speaker 1>so it's not it's not so much. There's not a

0:23:53.400 --> 0:23:55.680
<v Speaker 1>magical effect going on here. This is the idea that

0:23:56.359 --> 0:24:00.119
<v Speaker 1>the cute visible stimuli may actually narrow the breath of

0:24:00.160 --> 0:24:03.560
<v Speaker 1>attentional focus. I can see that. No, like that seeing

0:24:03.600 --> 0:24:06.600
<v Speaker 1>a baby face would put the mind into a don't

0:24:06.720 --> 0:24:09.840
<v Speaker 1>drop the baby gear exactly, and then you take that

0:24:10.000 --> 0:24:12.600
<v Speaker 1>gear and you apply it to working in your spreadsheet.

0:24:12.680 --> 0:24:15.640
<v Speaker 1>I can see that. Yeah, Okay, I understand the mechanism. Now, now,

0:24:15.680 --> 0:24:18.439
<v Speaker 1>different studies have also looked at the effects of cute

0:24:18.560 --> 0:24:23.200
<v Speaker 1>marketing on consumer strength of course, uh, and and also

0:24:23.320 --> 0:24:27.000
<v Speaker 1>on whether it has a to what extended effects indulgent behavior,

0:24:27.200 --> 0:24:30.199
<v Speaker 1>because the whole don't drop the baby mentality. Do you

0:24:30.240 --> 0:24:34.600
<v Speaker 1>want your consumer using that that kind of mentality when

0:24:34.640 --> 0:24:36.919
<v Speaker 1>they're potentially behind your product, right, you want to encourage

0:24:36.960 --> 0:24:40.000
<v Speaker 1>them to drop the wallet. Yeah, they found that, uh

0:24:40.640 --> 0:24:43.159
<v Speaker 1>that for some people, cute images with big eyes or

0:24:43.160 --> 0:24:46.480
<v Speaker 1>baby cheeks seem to induce more careful or strained behavior.

0:24:46.920 --> 0:24:50.320
<v Speaker 1>But uh, but again not every case. But it's an

0:24:50.359 --> 0:24:58.159
<v Speaker 1>interesting additional study related to this whole idea of intensified attentiveness. Now,

0:24:58.640 --> 0:25:00.600
<v Speaker 1>it's also worth noting that when we're talking about cute,

0:25:00.640 --> 0:25:03.200
<v Speaker 1>we're inevitably talking about visual stimulant a lot here, because

0:25:03.240 --> 0:25:04.919
<v Speaker 1>that's going to be the thing that's bound up in

0:25:05.600 --> 0:25:08.159
<v Speaker 1>either a you know, a plushed all of of a

0:25:08.160 --> 0:25:12.479
<v Speaker 1>horror monster or Halloween cost him that's derived from it. Yeah. Now,

0:25:12.520 --> 0:25:15.760
<v Speaker 1>there are obviously also cute sounds, right yeah, yeah, the

0:25:15.800 --> 0:25:19.480
<v Speaker 1>cute baby sound, but even the cute baby smell. I

0:25:19.520 --> 0:25:22.240
<v Speaker 1>hadn't really thought about this, but you know, obviously, if

0:25:22.240 --> 0:25:25.080
<v Speaker 1>you've ever smelled a baby. It's fabulous and it's hard

0:25:25.119 --> 0:25:27.240
<v Speaker 1>to really put a key and put put a finger

0:25:27.520 --> 0:25:30.480
<v Speaker 1>on what's happening there? Like, why is this an attractive

0:25:30.560 --> 0:25:33.320
<v Speaker 1>smell to smell a baby's head? I'm sorry, I have

0:25:33.400 --> 0:25:35.160
<v Speaker 1>no idea what you're talking about. Really, well, the next

0:25:35.160 --> 0:25:38.080
<v Speaker 1>time you're around a baby, do yourself a favor. Uh

0:25:38.240 --> 0:25:41.119
<v Speaker 1>smell It sounds creepy unless it's your baby. Well, no,

0:25:41.240 --> 0:25:44.240
<v Speaker 1>you can. You can ask you and say, hey, I've

0:25:44.280 --> 0:25:49.240
<v Speaker 1>been I've been reading some studies and in uh you know,

0:25:49.280 --> 0:25:51.240
<v Speaker 1>in the name of science, would you allow me to

0:25:51.240 --> 0:25:54.719
<v Speaker 1>smell your baby's head? Yeah? Have you seen that product

0:25:54.800 --> 0:25:59.440
<v Speaker 1>on the market that is like a bottled cathead smell? No,

0:25:59.840 --> 0:26:02.960
<v Speaker 1>an actual cat's head or a cathead biscuit? I think, Oh,

0:26:03.280 --> 0:26:05.520
<v Speaker 1>I don't know what's what is a cat head biscuit?

0:26:05.560 --> 0:26:07.560
<v Speaker 1>It's just a big old biscuit that's roughly the size

0:26:07.560 --> 0:26:10.720
<v Speaker 1>of a cat's head. I'm not sure which what what

0:26:10.880 --> 0:26:15.160
<v Speaker 1>region uh that that is found in? I guess somewhere

0:26:15.160 --> 0:26:17.920
<v Speaker 1>in the south here. I think it's actually supposed to

0:26:17.960 --> 0:26:20.800
<v Speaker 1>be a cat's head. It's like a perfume you can

0:26:20.840 --> 0:26:22.760
<v Speaker 1>buy that's supposed to smell like a cat head. But

0:26:22.840 --> 0:26:26.280
<v Speaker 1>cats don't really smell like anything if if it's unless

0:26:26.280 --> 0:26:28.679
<v Speaker 1>it's a dirty cat like they tend to have. Like

0:26:28.760 --> 0:26:31.840
<v Speaker 1>maybe they smell like pennies, a little bit like batteries,

0:26:32.480 --> 0:26:34.399
<v Speaker 1>but that's about the extent of it. Uh, don't they

0:26:34.440 --> 0:26:38.760
<v Speaker 1>usually smell like sulfur? We're not the ones I'm hanging stone.

0:26:40.400 --> 0:26:41.960
<v Speaker 1>All right, Well, so on that note, let's take a

0:26:42.040 --> 0:26:44.280
<v Speaker 1>quick break and we come back. We will get more

0:26:44.320 --> 0:26:50.600
<v Speaker 1>into this conflict, this battle between cute and monstrosity. Thank you,

0:26:50.800 --> 0:26:54.240
<v Speaker 1>thank Alright, so we're back. So we've talked about cute,

0:26:54.400 --> 0:26:57.520
<v Speaker 1>We've talked about monsters. We've talked about them mostly is

0:26:57.600 --> 0:27:01.360
<v Speaker 1>distant islands, you know, entire really separate from each other.

0:27:01.440 --> 0:27:03.320
<v Speaker 1>So on one hand, you have the isle of misfit

0:27:03.400 --> 0:27:05.600
<v Speaker 1>toys and then you have monster Island on the other.

0:27:05.640 --> 0:27:08.920
<v Speaker 1>I suppose waiter the misfit toys not also monsters. Well, yeah,

0:27:08.960 --> 0:27:10.600
<v Speaker 1>I guess they're kind of monstrous. What would be the

0:27:10.800 --> 0:27:13.199
<v Speaker 1>what would be the cute island? Oh, it's that island

0:27:13.200 --> 0:27:15.240
<v Speaker 1>in Japan that's got all the cats on it. Cat

0:27:15.320 --> 0:27:17.520
<v Speaker 1>have an island there, you go, that'll work. So it's

0:27:17.520 --> 0:27:21.200
<v Speaker 1>the difference between cat Haven cat Haven Island and uh

0:27:21.200 --> 0:27:24.679
<v Speaker 1>and Monster Island. But we have to have to wonder

0:27:25.040 --> 0:27:28.840
<v Speaker 1>are these two states all that different? Are they really

0:27:28.880 --> 0:27:33.200
<v Speaker 1>two separate things or are they different points on a spectrum. Well,

0:27:33.359 --> 0:27:37.840
<v Speaker 1>I ran across a really thought provoking paper titled Monstrous

0:27:37.960 --> 0:27:42.119
<v Speaker 1>slash Cute Notes on the abivalent ambivalent nature of cuteness,

0:27:42.400 --> 0:27:46.560
<v Speaker 1>and this is by social scientist Maja Rozozowska Branchinska. I

0:27:46.600 --> 0:27:49.680
<v Speaker 1>hope I pronounced that at least halfway right, but I

0:27:49.720 --> 0:27:51.320
<v Speaker 1>will try and link to this paper in the landing

0:27:51.359 --> 0:27:53.520
<v Speaker 1>page for this episode stuff tob your mind dot com

0:27:53.560 --> 0:27:57.560
<v Speaker 1>so you can see it for yourself. Um, Maja bebe

0:27:57.600 --> 0:27:59.760
<v Speaker 1>as I will refer to her. She dives into all

0:27:59.800 --> 0:28:03.960
<v Speaker 1>of it, noting that there's a certain ambiguity and hybridity

0:28:04.320 --> 0:28:09.159
<v Speaker 1>to both monsters and cute entities. So they're cuties, if

0:28:09.200 --> 0:28:12.000
<v Speaker 1>you will cut So they're not just different things, but

0:28:12.119 --> 0:28:15.600
<v Speaker 1>there's something lying along the same scale. Maybe yeah, that

0:28:15.920 --> 0:28:17.719
<v Speaker 1>you can think of them as both both of them

0:28:17.760 --> 0:28:21.639
<v Speaker 1>as exaggerated states. And she also points out that cute

0:28:21.640 --> 0:28:28.080
<v Speaker 1>images boast safe aesthetics that indicate harmless ethics. So I

0:28:28.119 --> 0:28:31.159
<v Speaker 1>think it's perplexing because infants, I think we can all

0:28:31.160 --> 0:28:35.480
<v Speaker 1>agree are holy, blameless creatures. M I'm not saying you

0:28:35.520 --> 0:28:38.920
<v Speaker 1>can't look at one in in horror or fear, but

0:28:39.000 --> 0:28:41.280
<v Speaker 1>that horror or fear is generally tied to the the

0:28:41.320 --> 0:28:44.960
<v Speaker 1>ethical nature of the creature itself. You mean, not tied right, Yeah,

0:28:45.000 --> 0:28:47.320
<v Speaker 1>I'm sorry. It's generally not tied to the ethical nature

0:28:47.320 --> 0:28:49.800
<v Speaker 1>of the creature itself. It's tied to you know, your

0:28:50.080 --> 0:28:53.520
<v Speaker 1>Maybe it's tied feelings of commitment or uh, you know,

0:28:53.640 --> 0:28:56.560
<v Speaker 1>uncertainty about the state of the world, or I guess

0:28:56.560 --> 0:28:59.800
<v Speaker 1>the closest you could come to having an absolute, authentic

0:29:00.000 --> 0:29:02.920
<v Speaker 1>are to the creature of the infant is to just

0:29:02.960 --> 0:29:05.719
<v Speaker 1>be appalled at what it does and it's diaper, you know.

0:29:06.440 --> 0:29:08.920
<v Speaker 1>But well, you could also have some kind of doctrine,

0:29:08.960 --> 0:29:12.240
<v Speaker 1>I don't know, some original sin type thing. Well, yes,

0:29:12.280 --> 0:29:15.400
<v Speaker 1>but that's that's you're really You're you're cheating at that point.

0:29:15.440 --> 0:29:18.880
<v Speaker 1>I think you're creating a narrative that actually shames an infant,

0:29:18.920 --> 0:29:21.320
<v Speaker 1>and so shame on you for doing it. And of

0:29:21.360 --> 0:29:22.840
<v Speaker 1>course you might have some sort of response to just

0:29:22.880 --> 0:29:26.120
<v Speaker 1>sort of the chaotic nature of infants. But if infants

0:29:26.160 --> 0:29:30.120
<v Speaker 1>are chaotic, and they certainly can be they're definitely chaotic neutral,

0:29:30.160 --> 0:29:33.360
<v Speaker 1>if not chaotic good, They're they're not chaotic evil. Okay,

0:29:33.400 --> 0:29:36.920
<v Speaker 1>you've convinced me. Infants are, okay, Robert. Now, Likewise, the

0:29:37.000 --> 0:29:40.800
<v Speaker 1>monster is traditionally a thing as rotten on the inside

0:29:40.840 --> 0:29:43.120
<v Speaker 1>as it is on the outside. The monster with a

0:29:43.160 --> 0:29:46.520
<v Speaker 1>heart of gold is an exception, granted of a pretty

0:29:46.520 --> 0:29:48.960
<v Speaker 1>widespread exception at this point, but it's an exception that

0:29:49.000 --> 0:29:51.160
<v Speaker 1>proves the rule. Well, it's kind of like those, uh

0:29:51.480 --> 0:29:53.440
<v Speaker 1>the exception that proves the rule. On the other side

0:29:53.480 --> 0:29:56.680
<v Speaker 1>would be those evil baby movies exactly like a possessed

0:29:56.680 --> 0:29:59.920
<v Speaker 1>demon infant or something. Yeah, but generally, like a mom,

0:30:00.000 --> 0:30:03.040
<v Speaker 1>monster is as evil it is as it is ugly,

0:30:03.480 --> 0:30:07.160
<v Speaker 1>and a cute baby or cartoon character is as sweet

0:30:07.280 --> 0:30:10.880
<v Speaker 1>as it is visually cute. Now, I like this, uh,

0:30:10.880 --> 0:30:13.880
<v Speaker 1>this idea of cuteness being not just a thing that

0:30:14.000 --> 0:30:16.520
<v Speaker 1>we respond to as caregivers and that makes us want

0:30:16.520 --> 0:30:18.920
<v Speaker 1>to give up our protection and resources for it, but

0:30:18.960 --> 0:30:23.080
<v Speaker 1>it's also something that signals harmlessness because it makes me

0:30:23.120 --> 0:30:27.120
<v Speaker 1>think about the human domestication of animals. Uh. Like, for example,

0:30:27.120 --> 0:30:29.760
<v Speaker 1>if you look at dogs, the domestic dog that we

0:30:29.800 --> 0:30:33.840
<v Speaker 1>have today evolved both through natural but mostly artificial selection

0:30:34.320 --> 0:30:38.240
<v Speaker 1>from some type of wolf like candid species within the

0:30:38.320 --> 0:30:43.320
<v Speaker 1>history of anatomically modern humans. Now, because humans were selecting

0:30:43.440 --> 0:30:46.520
<v Speaker 1>which features to breed into their dogs, I think we

0:30:46.560 --> 0:30:50.480
<v Speaker 1>often assume that cute dog breeds where the adult of

0:30:50.520 --> 0:30:53.640
<v Speaker 1>the dog is very cute. We're bred for cuteness simply

0:30:53.720 --> 0:30:56.840
<v Speaker 1>for esthetic reasons, right. We wanted them to look cute

0:30:56.840 --> 0:30:59.600
<v Speaker 1>because we like it. But it's also worth thinking about

0:30:59.640 --> 0:31:04.160
<v Speaker 1>the post stability of a correlation between cuteness and the

0:31:04.280 --> 0:31:09.120
<v Speaker 1>domesticated affect itself. Like domestic dogs seem to have been

0:31:09.160 --> 0:31:13.680
<v Speaker 1>selected to retain juvenile characteristics into adulthood, and these would

0:31:13.680 --> 0:31:18.880
<v Speaker 1>include things like a wider face, shorter snouts, floppy ears,

0:31:18.960 --> 0:31:23.959
<v Speaker 1>a curly tail, but also positive responses to humans. This

0:31:24.040 --> 0:31:26.640
<v Speaker 1>is something you would probably see in like wolf cubs

0:31:26.800 --> 0:31:31.800
<v Speaker 1>or fox cubs, but not in adult wolves or adult foxes.

0:31:31.840 --> 0:31:35.000
<v Speaker 1>They're the juvenile characteristics of the wild ancestor or the

0:31:35.040 --> 0:31:39.760
<v Speaker 1>wild cousin that are retained into adulthood and the domesticated version,

0:31:40.280 --> 0:31:43.280
<v Speaker 1>and so cuteness might not only be something that releases

0:31:43.400 --> 0:31:47.200
<v Speaker 1>caregiving behaviors and adults, but it's literally correlated with the

0:31:47.200 --> 0:31:52.040
<v Speaker 1>biological transformation of a wild, unruly animal that cannot be

0:31:52.120 --> 0:31:56.680
<v Speaker 1>contained and is somewhat dangerous into this friendly, pliable, non

0:31:56.800 --> 0:32:01.120
<v Speaker 1>threatening domestic companion. Like the cuteness shows that it has

0:32:01.200 --> 0:32:04.920
<v Speaker 1>made a biological transformation into something that won't bite you

0:32:05.000 --> 0:32:07.880
<v Speaker 1>and in fact might want to snuggle with you. I mean,

0:32:07.880 --> 0:32:10.560
<v Speaker 1>that explains that the form of the pug right down

0:32:10.600 --> 0:32:13.760
<v Speaker 1>to a t, the pug is essentially a dog that

0:32:13.840 --> 0:32:15.880
<v Speaker 1>we have bread to look as much like a human

0:32:15.960 --> 0:32:18.880
<v Speaker 1>infant as possible. Oh yeah, it is a human baby

0:32:19.080 --> 0:32:23.160
<v Speaker 1>with four legs in a tail that can obviously buy you.

0:32:23.200 --> 0:32:27.960
<v Speaker 1>Though if if provoked, Um, do pugs have teeth? Really? Yes?

0:32:29.280 --> 0:32:31.239
<v Speaker 1>I mean, how much more awful would it be if

0:32:31.240 --> 0:32:33.400
<v Speaker 1>we've managed to breathe the teeth out of the dog.

0:32:33.720 --> 0:32:36.160
<v Speaker 1>I mean, we've metaphorically bred the teeth out of out

0:32:36.160 --> 0:32:40.680
<v Speaker 1>of the dog, but but not literally alright, So that

0:32:40.760 --> 0:32:44.160
<v Speaker 1>Maja bebi paper that I was discussing earlier. She also

0:32:45.440 --> 0:32:48.640
<v Speaker 1>points a lot of this out about Japanese kauai, that

0:32:48.880 --> 0:32:52.360
<v Speaker 1>the term itself the again, this is the Japanese cuteness

0:32:52.440 --> 0:32:56.960
<v Speaker 1>or hypercuteness. Kauai derives from the word uh kawa yushi,

0:32:57.240 --> 0:33:02.320
<v Speaker 1>which principally means shy and embarrassed, as well as vulnerable, small,

0:33:02.360 --> 0:33:05.120
<v Speaker 1>and darling, and it's applied to both babies and old people,

0:33:05.560 --> 0:33:09.560
<v Speaker 1>perhaps denoting a certain helplessness. And I also seen where

0:33:09.560 --> 0:33:14.320
<v Speaker 1>there's a variation on kauai uh, like a variant word

0:33:14.400 --> 0:33:17.160
<v Speaker 1>that is that that is used as a put down

0:33:17.200 --> 0:33:20.520
<v Speaker 1>that has a negative connotation as meaning pet, pathetic, poor,

0:33:20.760 --> 0:33:23.360
<v Speaker 1>or pitiable in a in a generally negative way. Oh

0:33:23.400 --> 0:33:25.800
<v Speaker 1>so it's like on the playground when a bully says

0:33:25.880 --> 0:33:29.640
<v Speaker 1>the other kid is like all little baby. Yeah. I mean,

0:33:30.320 --> 0:33:32.560
<v Speaker 1>it's interesting to bring that up because my my son

0:33:32.680 --> 0:33:35.440
<v Speaker 1>is in kindergarten and he's still at the age where

0:33:35.560 --> 0:33:38.920
<v Speaker 1>that is the ultimate put down, Like if you're gonna

0:33:38.960 --> 0:33:42.360
<v Speaker 1>insult somebody, you you call them a baby, and it's

0:33:42.360 --> 0:33:44.560
<v Speaker 1>the worst thing in the world, to the point where

0:33:44.560 --> 0:33:49.200
<v Speaker 1>our cat, if our cat misbehaves, yeah, are then my

0:33:49.360 --> 0:33:52.920
<v Speaker 1>son will say, oh baby, mochi or or even it

0:33:52.960 --> 0:33:54.680
<v Speaker 1>doesn't even have to be a person or a thing.

0:33:54.720 --> 0:33:57.080
<v Speaker 1>It can just be a general idea, or it can

0:33:57.120 --> 0:33:59.640
<v Speaker 1>be an object. But and you just put baby in

0:33:59.680 --> 0:34:02.400
<v Speaker 1>front it, and that's like the ultimate biglittling of it,

0:34:02.560 --> 0:34:05.920
<v Speaker 1>Like the toaster won't work. It's a baby. Yes, baby toaster.

0:34:06.040 --> 0:34:08.560
<v Speaker 1>Like I staid of saying stupid toaster or or some

0:34:08.800 --> 0:34:12.080
<v Speaker 1>or some other more adult um word, you just say

0:34:12.200 --> 0:34:16.960
<v Speaker 1>baby toaster. Uh. But that's funny because I think the

0:34:17.040 --> 0:34:20.920
<v Speaker 1>literature reflects that children do respond well to these infantile

0:34:21.000 --> 0:34:24.440
<v Speaker 1>features as well, right, Like children like the baby schema,

0:34:24.600 --> 0:34:27.680
<v Speaker 1>children like cuteness a lot. Yeah. I mean you just

0:34:27.680 --> 0:34:30.040
<v Speaker 1>have to look at their stuffed animals and and there's

0:34:30.080 --> 0:34:33.520
<v Speaker 1>the proof. So the idea is, perhaps the monsters and

0:34:33.560 --> 0:34:36.880
<v Speaker 1>the cute are the same energy applied in opposite directions.

0:34:37.480 --> 0:34:41.080
<v Speaker 1>In fact, Maga baby rights of cuteness as a pendulum,

0:34:41.280 --> 0:34:44.480
<v Speaker 1>it quote works inevitably as a sort of pendulum, swinging

0:34:44.520 --> 0:34:46.640
<v Speaker 1>to and fro and thus being able to play its

0:34:46.760 --> 0:34:49.680
<v Speaker 1>role only up to a certain point where the sweetness

0:34:49.760 --> 0:34:53.120
<v Speaker 1>becomes a mock and a pitiful or ironic alter ego

0:34:53.239 --> 0:34:56.160
<v Speaker 1>of itself. And I would wonder if the same holds

0:34:56.160 --> 0:35:00.680
<v Speaker 1>true of monsters as well, because if if monster rousness

0:35:00.680 --> 0:35:04.759
<v Speaker 1>and cuteness, if these are essentially one slider, and you know,

0:35:04.800 --> 0:35:07.600
<v Speaker 1>think of it as like photoshopry of a slider between

0:35:07.719 --> 0:35:10.759
<v Speaker 1>dark and light or something, or you know, or it's

0:35:10.760 --> 0:35:13.600
<v Speaker 1>a slider for shade or tint or something. Could you

0:35:13.640 --> 0:35:16.760
<v Speaker 1>push the sliders so far in not only the cute direction,

0:35:16.800 --> 0:35:22.080
<v Speaker 1>but the monster direction, so that the monstrous thing becomes ridiculous. Now,

0:35:22.120 --> 0:35:23.680
<v Speaker 1>obviously all of this this is in the eye of

0:35:23.719 --> 0:35:27.480
<v Speaker 1>the beholder, but I instantly thought of rat thinks. I

0:35:27.560 --> 0:35:30.960
<v Speaker 1>thought of some of the monsters from the Spawn comics,

0:35:31.320 --> 0:35:35.200
<v Speaker 1>and I thought of the monsters from the wonderful movie Freaked,

0:35:35.200 --> 0:35:37.560
<v Speaker 1>which are very much modeled after I think rat thinks.

0:35:37.560 --> 0:35:40.000
<v Speaker 1>So rat thinks, these are like these monsters for em

0:35:40.040 --> 0:35:44.040
<v Speaker 1>bulging eyes, um, you know, grotesque smiles and teeth that

0:35:44.080 --> 0:35:47.719
<v Speaker 1>are that would that were shown illustrated to ride a

0:35:47.800 --> 0:35:52.080
<v Speaker 1>hot rod around. And they're not scary, They're not I

0:35:52.080 --> 0:35:55.160
<v Speaker 1>wouldn't say they're necessarily cute. But it's like the monstrous

0:35:55.680 --> 0:35:58.719
<v Speaker 1>elements of the character design are pushed to such a

0:35:58.719 --> 0:36:03.399
<v Speaker 1>degree that it's almost impossible to find it frightful anymore. Right,

0:36:03.480 --> 0:36:08.319
<v Speaker 1>It's like you almost intuitively detect excess. Yeah, and it

0:36:08.360 --> 0:36:11.839
<v Speaker 1>becomes funny. Yeah, And and with cute I can think of.

0:36:12.480 --> 0:36:14.359
<v Speaker 1>I mean, it's one of those you know what when

0:36:14.360 --> 0:36:17.440
<v Speaker 1>you see it examples. But we've all encountered sickeningly sweet,

0:36:17.719 --> 0:36:22.160
<v Speaker 1>sickening lee cute where something has been just designed so

0:36:22.280 --> 0:36:25.880
<v Speaker 1>cute that it is almost repulsive. Yeah. Uh. And then

0:36:25.960 --> 0:36:27.640
<v Speaker 1>the only example I can think of off hand is

0:36:27.719 --> 0:36:31.120
<v Speaker 1>that I feel like the character Gur in Invader Zim

0:36:31.160 --> 0:36:36.520
<v Speaker 1>this is the Younn Basquez comic and uh in TV series.

0:36:36.840 --> 0:36:40.080
<v Speaker 1>The character of Gur is intentionally just so cute looking

0:36:40.160 --> 0:36:43.640
<v Speaker 1>that you're it causes revulsion. Well, a lot of times

0:36:43.680 --> 0:36:46.080
<v Speaker 1>the revulsion comes in, I think in the addition of

0:36:46.239 --> 0:36:50.160
<v Speaker 1>text or speech, Like I think of the memes where

0:36:50.360 --> 0:36:53.200
<v Speaker 1>you've got a kitten and the kitten might just be

0:36:53.320 --> 0:36:55.960
<v Speaker 1>adorable on its own, but like if you add some

0:36:56.080 --> 0:37:00.160
<v Speaker 1>meme text to it, it becomes gross, where the kitten says, like, know,

0:37:00.200 --> 0:37:04.279
<v Speaker 1>I made you a cookie, but I eat it it. Yes,

0:37:04.400 --> 0:37:09.160
<v Speaker 1>that is that's like linguistically signaling lee cute. Yeah, why

0:37:09.239 --> 0:37:11.239
<v Speaker 1>is that? Why does that feel over the edge? It's

0:37:11.280 --> 0:37:14.640
<v Speaker 1>like so cute it's unpleasant. No, I don't know why.

0:37:14.680 --> 0:37:17.080
<v Speaker 1>I guess it's it kind of falls into the same

0:37:17.120 --> 0:37:20.359
<v Speaker 1>way like a children are when they use grammar incorrectly.

0:37:20.719 --> 0:37:26.440
<v Speaker 1>It can be cute um to to an almost destructive degree,

0:37:26.719 --> 0:37:29.320
<v Speaker 1>Like trying to remember there's something that my son would say,

0:37:29.560 --> 0:37:33.239
<v Speaker 1>and I actually hesitated to correct him because it was

0:37:33.280 --> 0:37:35.319
<v Speaker 1>so adorable, and then I found it's like, I just

0:37:35.360 --> 0:37:37.480
<v Speaker 1>can't do that. It's selfish with me. I need to

0:37:37.480 --> 0:37:40.680
<v Speaker 1>teach the boys to speak properly, even if it means

0:37:40.719 --> 0:37:44.000
<v Speaker 1>destroying these cute moments. Was he calling like a broken toy,

0:37:44.040 --> 0:37:47.560
<v Speaker 1>a baby or something? No, what was it? He said?

0:37:47.600 --> 0:37:51.400
<v Speaker 1>It was it'll come to me later. I'm sure. So.

0:37:52.239 --> 0:37:56.080
<v Speaker 1>Masja Bebe does not shouldn't push this slighter idea specifically,

0:37:56.120 --> 0:37:57.680
<v Speaker 1>but I think I think she would agree with it

0:37:57.719 --> 0:38:01.680
<v Speaker 1>because she says, quote, it's possible to position both cute

0:38:01.680 --> 0:38:05.120
<v Speaker 1>and monstrous in one dimension, the space that Michelle Fhuco

0:38:05.239 --> 0:38:09.319
<v Speaker 1>called heterotopia, the place outside the norm, the site of

0:38:09.440 --> 0:38:14.520
<v Speaker 1>revolutionary potential to change, to pose an alternate order where

0:38:14.560 --> 0:38:17.719
<v Speaker 1>the coherence between words and reality is no more possible,

0:38:18.080 --> 0:38:22.400
<v Speaker 1>and the paradox is the structuring rule. So it's so

0:38:22.520 --> 0:38:25.680
<v Speaker 1>cute it's insane, or it's so monstrous. Yeah, yeah, I

0:38:25.680 --> 0:38:28.000
<v Speaker 1>mean it's it's like that left craft Ian vibe, like

0:38:28.040 --> 0:38:30.759
<v Speaker 1>the monster is so terrifying that you just lose your

0:38:30.960 --> 0:38:35.279
<v Speaker 1>entire mind. And likewise, something could be that cute that

0:38:35.400 --> 0:38:38.000
<v Speaker 1>you just you just you can't, you just have to

0:38:38.880 --> 0:38:40.680
<v Speaker 1>it kind of gets into the whole theory about the

0:38:40.719 --> 0:38:43.560
<v Speaker 1>biting of babies, like the desire to pinch a baby

0:38:43.560 --> 0:38:45.879
<v Speaker 1>because it's so cute. I know you've talked about this before,

0:38:45.920 --> 0:38:47.799
<v Speaker 1>but I don't know much about it. What's the deal here?

0:38:48.160 --> 0:38:50.239
<v Speaker 1>We have an older episode, there's what I did with

0:38:50.320 --> 0:38:54.280
<v Speaker 1>Julia on this this topic. But it's it's been studied.

0:38:54.320 --> 0:38:57.000
<v Speaker 1>Like basically, you see something so cute and you just

0:38:57.040 --> 0:38:58.759
<v Speaker 1>want to you want to bite it, you want to

0:38:58.800 --> 0:39:01.400
<v Speaker 1>pinch it. You know, it could be a kitten or

0:39:01.719 --> 0:39:04.560
<v Speaker 1>or a puppy or a child, and it's it's really

0:39:04.600 --> 0:39:07.319
<v Speaker 1>that the cute has become overpowering that it has to

0:39:07.360 --> 0:39:11.839
<v Speaker 1>be counterbalanced with something awful. Huh yeah, so you need

0:39:11.880 --> 0:39:14.759
<v Speaker 1>to hand the cute puppy of blood splattered machete like

0:39:15.000 --> 0:39:18.480
<v Speaker 1>Jason Doll. It's interesting. I hadn't thought about that, but

0:39:18.560 --> 0:39:22.600
<v Speaker 1>in a way that that blood splattered machete is the pinch.

0:39:22.760 --> 0:39:25.200
<v Speaker 1>It's the counterbalance here. And I wonder if there are

0:39:25.239 --> 0:39:29.000
<v Speaker 1>other examples we could look to and and cute iconography

0:39:29.040 --> 0:39:31.680
<v Speaker 1>where we have we have added a little, you know,

0:39:31.760 --> 0:39:34.200
<v Speaker 1>some sort of an adult element, some you know, violence

0:39:34.400 --> 0:39:38.799
<v Speaker 1>or terror to something, and it does serve to to

0:39:38.960 --> 0:39:41.680
<v Speaker 1>balance it out and making and prevent us from going

0:39:41.719 --> 0:39:45.279
<v Speaker 1>completely insane. All right, well, we've already looked at a

0:39:45.320 --> 0:39:48.800
<v Speaker 1>bunch of monsters from you know, modern fiction and modern

0:39:48.840 --> 0:39:51.279
<v Speaker 1>horror and stuff like that. I think we should turn

0:39:51.320 --> 0:39:55.480
<v Speaker 1>our attention to traditional folkloric monsters and see if they

0:39:55.520 --> 0:39:58.440
<v Speaker 1>make this same transition in our popular culture and and

0:39:58.520 --> 0:40:02.120
<v Speaker 1>become cute over time. So let's let's do the case

0:40:02.200 --> 0:40:06.319
<v Speaker 1>studies next from Japanese folklore after we come back from

0:40:06.320 --> 0:40:13.640
<v Speaker 1>this break. Thank alright, we're back. So obviously the Japanese

0:40:13.640 --> 0:40:17.600
<v Speaker 1>have many spirits, many demons, many monsters, just a rich

0:40:17.640 --> 0:40:21.360
<v Speaker 1>assortment of yokai to choose from. But we're going to

0:40:21.440 --> 0:40:24.560
<v Speaker 1>focus on what you can think of is the big three,

0:40:25.040 --> 0:40:29.879
<v Speaker 1>the Kappa, the Only, and the Tingu. Okay, so let's

0:40:29.920 --> 0:40:31.680
<v Speaker 1>let's start with the cap Are you you're familiar with

0:40:31.719 --> 0:40:34.839
<v Speaker 1>the capa? Yeah? We both read this great paper from

0:40:34.920 --> 0:40:39.360
<v Speaker 1>Asian Folklore Studies from by the scholar Michael Dillon Foster

0:40:39.880 --> 0:40:43.560
<v Speaker 1>called the Metamorphosis of the Kappa Transformation of folklore to

0:40:43.640 --> 0:40:47.160
<v Speaker 1>folklorism in Japan. And this has is just replete with

0:40:47.160 --> 0:40:51.320
<v Speaker 1>all these great old Cappa legends. This is a fun

0:40:51.480 --> 0:40:55.360
<v Speaker 1>monster despite the fact that in its original incarnation it

0:40:55.480 --> 0:41:01.000
<v Speaker 1>was not cute. It was a nasty, creepy, gross, horrific

0:41:01.080 --> 0:41:04.440
<v Speaker 1>little demon. Yeah, it's hard to really come up with

0:41:04.480 --> 0:41:09.040
<v Speaker 1>a creepier, grosser, just more nefarious monster than this. Like

0:41:09.160 --> 0:41:11.000
<v Speaker 1>in a way, it rivals what we were talking about

0:41:11.120 --> 0:41:14.600
<v Speaker 1>with Freddie, the original Freddy Krueger, like something that's just

0:41:14.680 --> 0:41:18.279
<v Speaker 1>like a weak, evil thing that has to in Freddie's case,

0:41:18.320 --> 0:41:21.760
<v Speaker 1>prey on children in their dreams of while they're sleeping.

0:41:21.800 --> 0:41:26.239
<v Speaker 1>And likewise, the Kappa is essentially a drowning monster. It's

0:41:26.239 --> 0:41:29.120
<v Speaker 1>a it's a monster that is that serves as a

0:41:29.120 --> 0:41:32.200
<v Speaker 1>as a warning and a signifier of the risks of

0:41:32.280 --> 0:41:35.279
<v Speaker 1>swimming or swimming alone. Uh you know, you know a

0:41:35.320 --> 0:41:37.680
<v Speaker 1>pond or a river, or even walking by a river,

0:41:39.000 --> 0:41:42.239
<v Speaker 1>the inherent danger of water or using a toilet. I mean,

0:41:42.239 --> 0:41:44.680
<v Speaker 1>it'll get you anywhere that's wet. Oh, it will get

0:41:44.719 --> 0:41:48.880
<v Speaker 1>you too. So the Kappa also known as Kawako or

0:41:48.920 --> 0:41:51.759
<v Speaker 1>the child of the River. Um. Yeah, it's essentially a

0:41:51.840 --> 0:41:55.480
<v Speaker 1>Japanese manifestation of drowning fierce particularly young children. And it's

0:41:55.520 --> 0:41:58.799
<v Speaker 1>signature hybridity because you're gonna find this hybrid nature in

0:41:58.840 --> 0:42:01.120
<v Speaker 1>any monster for much and certainly in the three we're

0:42:01.160 --> 0:42:03.920
<v Speaker 1>looking at here, is that it's essentially a tortoise with

0:42:03.920 --> 0:42:07.640
<v Speaker 1>a monkey's head, or it's like a monkey that has

0:42:08.239 --> 0:42:11.880
<v Speaker 1>scales on it as well, maybe webbed fingers. And some

0:42:11.920 --> 0:42:15.080
<v Speaker 1>accounts also go in an otter direction by making it hairy,

0:42:15.440 --> 0:42:17.799
<v Speaker 1>but that will make it cute, right, Well, depends on

0:42:17.840 --> 0:42:21.279
<v Speaker 1>the otter otters are. They're not as cute as I think.

0:42:21.280 --> 0:42:23.880
<v Speaker 1>It depends on the otter. Like the giant otter. If

0:42:23.880 --> 0:42:25.319
<v Speaker 1>you've ever seen like a giant I think it's an

0:42:25.360 --> 0:42:30.319
<v Speaker 1>Amazonian river otter. They look rather hellish. And if you

0:42:30.440 --> 0:42:33.279
<v Speaker 1>actually study like the mating behavior of otters, like, they're

0:42:33.280 --> 0:42:36.520
<v Speaker 1>all pretty gross, Like there's a lot of violence in

0:42:36.560 --> 0:42:40.440
<v Speaker 1>their mating, horrible face chewing, that sort of thing. Yeah,

0:42:40.560 --> 0:42:44.080
<v Speaker 1>But in the case of the of the Kappa here,

0:42:44.880 --> 0:42:47.800
<v Speaker 1>it's other most notable feature is a small depression in

0:42:47.880 --> 0:42:51.000
<v Speaker 1>the top of its skull called a sara, which contains

0:42:51.000 --> 0:42:54.480
<v Speaker 1>a fluid that serves as its life force. And we'll

0:42:54.480 --> 0:42:56.880
<v Speaker 1>get we'll get back to the implications of that in

0:42:56.880 --> 0:42:59.080
<v Speaker 1>a second. So if this were like a low budget

0:42:59.120 --> 0:43:03.520
<v Speaker 1>horror movie, it would be Cuphead, I guess. Yeah, So

0:43:03.719 --> 0:43:06.440
<v Speaker 1>the capa draws people and animals into water, where they

0:43:06.480 --> 0:43:09.759
<v Speaker 1>devour their prey and or drink their blood or their

0:43:09.800 --> 0:43:13.000
<v Speaker 1>life essence. They're also big sumo fans, so they might

0:43:13.040 --> 0:43:15.200
<v Speaker 1>be sport of suma. Yes, they love sumo wrestling, and

0:43:15.200 --> 0:43:17.919
<v Speaker 1>they might try and wrestle you. And there are there

0:43:17.920 --> 0:43:21.080
<v Speaker 1>at least eight regional variations on the capa, and most

0:43:21.120 --> 0:43:23.480
<v Speaker 1>of what we know of them comes from early twentieth

0:43:23.520 --> 0:43:28.520
<v Speaker 1>century folklorus and or amateur collectors. But if you want

0:43:28.520 --> 0:43:31.640
<v Speaker 1>to avoid the kappa, there are three ways. One don't

0:43:31.640 --> 0:43:33.520
<v Speaker 1>go where they are cappas, so there's a big one,

0:43:33.960 --> 0:43:36.080
<v Speaker 1>you know, don't go near the water at all. Or

0:43:36.160 --> 0:43:40.360
<v Speaker 1>you can befriend them by bringing a cucumber. And stories

0:43:40.480 --> 0:43:43.799
<v Speaker 1>vary because they like cucumbers, but stories vary on whether

0:43:43.920 --> 0:43:47.000
<v Speaker 1>eating a cucumber prior to swimming will attract or repel

0:43:47.080 --> 0:43:49.880
<v Speaker 1>the monster. Now, they like cucumbers, but they don't like gourds.

0:43:50.040 --> 0:43:53.160
<v Speaker 1>That's right, gourd's will repel them. And there's there's some

0:43:53.239 --> 0:43:57.399
<v Speaker 1>interesting material in the in the paper here that gets

0:43:57.400 --> 0:44:00.200
<v Speaker 1>into exactly like what that means, the symbolic meaning like

0:44:00.280 --> 0:44:05.120
<v Speaker 1>the fault cucumber and an arguably yawnick gord, so it's

0:44:05.160 --> 0:44:08.360
<v Speaker 1>it gets heavy. It's a great paper uh. And then finally,

0:44:09.000 --> 0:44:12.040
<v Speaker 1>you can make a low bow to the Kappa, especially

0:44:12.040 --> 0:44:14.879
<v Speaker 1>if it's challenging you to assume a wrestling match. Uh.

0:44:14.960 --> 0:44:17.600
<v Speaker 1>And this will re force it to respond in kind,

0:44:18.120 --> 0:44:20.800
<v Speaker 1>so it'll dump its own life force out onto the ground.

0:44:21.080 --> 0:44:24.160
<v Speaker 1>Cuphead is tricked. Yeah, I think this is fascinating because

0:44:24.640 --> 0:44:27.000
<v Speaker 1>this may be the only monster they can be slain

0:44:27.120 --> 0:44:31.080
<v Speaker 1>through adequate alone. It's proper Japanese adequate and you will

0:44:31.080 --> 0:44:33.319
<v Speaker 1>defeat it. Yeah. And this does seem to make it

0:44:33.360 --> 0:44:37.799
<v Speaker 1>not quite as you know, absolutely horrific as some other monsters. Now,

0:44:37.840 --> 0:44:40.520
<v Speaker 1>they're horrific qualities to it, but the fact that you

0:44:40.600 --> 0:44:44.600
<v Speaker 1>can so easily trick it and uh, in the fact

0:44:44.640 --> 0:44:48.520
<v Speaker 1>that it seems bound by some standards of politeness does

0:44:48.600 --> 0:44:53.279
<v Speaker 1>sort of undercut its original horror. Maybe yeah, yeah, a

0:44:53.320 --> 0:44:55.719
<v Speaker 1>little bit. But then again, you also have to look

0:44:55.719 --> 0:44:59.640
<v Speaker 1>at this in any monster and realize that it's it's

0:44:59.640 --> 0:45:01.720
<v Speaker 1>a it's not occurring in one place at one time.

0:45:02.200 --> 0:45:05.239
<v Speaker 1>It's their various traditions, various versions of it. So you

0:45:05.239 --> 0:45:07.560
<v Speaker 1>can easily see some somebody comes along like this monster

0:45:07.600 --> 0:45:11.080
<v Speaker 1>sounds horrible. This monster needs rules to keep it in place,

0:45:11.760 --> 0:45:14.160
<v Speaker 1>and these are the cultural rules that will keep the

0:45:14.200 --> 0:45:19.240
<v Speaker 1>monster at bay um. Now, if you're thinking to yourself

0:45:19.239 --> 0:45:21.440
<v Speaker 1>with the cop that competence sound that monstrous? So it

0:45:21.680 --> 0:45:23.960
<v Speaker 1>you know, so it drowns or drains a few children,

0:45:24.239 --> 0:45:28.680
<v Speaker 1>Well wait for this, because Foster in his paper points

0:45:28.680 --> 0:45:31.000
<v Speaker 1>how quote not only does the Kappa have a penchant

0:45:31.000 --> 0:45:33.719
<v Speaker 1>for pulling both children and adults into the water, but

0:45:33.800 --> 0:45:36.160
<v Speaker 1>it often does this in order to steal the liver,

0:45:36.600 --> 0:45:39.319
<v Speaker 1>a feat it achieves by reaching its arm up through

0:45:39.320 --> 0:45:43.160
<v Speaker 1>the victims anus to snatch the desired organ. Yes, you

0:45:43.239 --> 0:45:45.680
<v Speaker 1>heard that right, folks. It will steal your liver through

0:45:45.719 --> 0:45:48.920
<v Speaker 1>your anus. And to do that it gets worse. Uh.

0:45:49.200 --> 0:45:51.800
<v Speaker 1>In order to steal the liver, it has to essentially

0:45:52.320 --> 0:45:57.080
<v Speaker 1>uncork the human anus by removing the non existent organ

0:45:57.360 --> 0:46:01.520
<v Speaker 1>known as a sharik o dama quote a ball once

0:46:01.560 --> 0:46:03.840
<v Speaker 1>thought to be the mouth of the anus. This is

0:46:03.880 --> 0:46:07.200
<v Speaker 1>maybe something we should do an entire episode on someday.

0:46:07.360 --> 0:46:10.839
<v Speaker 1>Is all of the non existent human organs people used

0:46:10.840 --> 0:46:13.359
<v Speaker 1>to believe existed. That would be That would be good.

0:46:13.520 --> 0:46:17.120
<v Speaker 1>Let's let's let's remember that one for later. Uh. Now,

0:46:17.160 --> 0:46:19.359
<v Speaker 1>you're probably wondering, well, why why would they make this up?

0:46:19.360 --> 0:46:21.799
<v Speaker 1>Point is there there has to be a reason to

0:46:21.880 --> 0:46:25.680
<v Speaker 1>make up this organ and like clearly you can you

0:46:25.680 --> 0:46:29.399
<v Speaker 1>can inspect yourself and realize that there's no cork organ

0:46:29.600 --> 0:46:32.160
<v Speaker 1>in your anus. But the grim reality here is that

0:46:32.880 --> 0:46:35.280
<v Speaker 1>you have a drowning victim. A drowning victim is found

0:46:35.840 --> 0:46:39.360
<v Speaker 1>and they may have a quote open anus due to

0:46:39.560 --> 0:46:43.919
<v Speaker 1>the unclenched sphincter muscles. And this this falls in line,

0:46:43.960 --> 0:46:46.160
<v Speaker 1>of course with the Coppage role as a monster of drowning.

0:46:46.200 --> 0:46:48.680
<v Speaker 1>So you find this this body and here it is,

0:46:48.840 --> 0:46:51.560
<v Speaker 1>there's something peculiar about it. It's anus does not look

0:46:52.000 --> 0:46:54.719
<v Speaker 1>like a living person's anus. But wouldn't this be the

0:46:54.719 --> 0:46:58.000
<v Speaker 1>case with any dead person, not just somebody who drowned. Yeah,

0:46:58.080 --> 0:47:02.520
<v Speaker 1>and that's something that that Foster rings up. However, my

0:47:02.640 --> 0:47:04.839
<v Speaker 1>read on it though, is that if you're dealing with

0:47:05.080 --> 0:47:08.600
<v Speaker 1>people who have drowned, I feel like there's a higher

0:47:08.600 --> 0:47:12.320
<v Speaker 1>possibility that that body is found nude or mostly nude

0:47:13.280 --> 0:47:17.719
<v Speaker 1>since it was swimming, whereas bodies in other situations may

0:47:17.719 --> 0:47:21.359
<v Speaker 1>be covered with clothing and then therefore less susceptible to

0:47:21.440 --> 0:47:26.280
<v Speaker 1>susceptible to this kind of folkloric exploration of what is happening. Okay,

0:47:26.280 --> 0:47:28.920
<v Speaker 1>but it's not just going to pull you into the

0:47:29.000 --> 0:47:32.640
<v Speaker 1>river or the lake or whatever. The Kappa also haunts toilets.

0:47:32.719 --> 0:47:37.239
<v Speaker 1>That's right. It may wait until you are vulnerable while

0:47:38.040 --> 0:47:41.640
<v Speaker 1>pooping or peeing, perhaps near the water, and it is

0:47:42.000 --> 0:47:45.120
<v Speaker 1>it is ready to attack the buttocks and hips. According

0:47:45.120 --> 0:47:48.600
<v Speaker 1>to Foster, um so it's it's not only a murderous creature,

0:47:48.800 --> 0:47:52.919
<v Speaker 1>it's a creature of profound sexual violence as well. Like it.

0:47:52.920 --> 0:47:55.560
<v Speaker 1>It's it's part of its design, this Kappa. That's just

0:47:55.600 --> 0:47:57.600
<v Speaker 1>how monstrous it is. It's it's very much like the

0:47:57.840 --> 0:48:01.640
<v Speaker 1>Fredy Krueger. Like the Kappa and Freddie are essentially cut

0:48:01.680 --> 0:48:05.360
<v Speaker 1>from the same mold, right, not just threatening, but really gross.

0:48:06.239 --> 0:48:08.160
<v Speaker 1>So how do we get from from this to cute?

0:48:08.160 --> 0:48:11.319
<v Speaker 1>You're probably wondering? Well, As as as Foster explores in

0:48:11.320 --> 0:48:14.160
<v Speaker 1>his paper, by by the nineteen sixties, folk belief in

0:48:14.200 --> 0:48:16.000
<v Speaker 1>the creature it all but vanished, and it had become

0:48:16.040 --> 0:48:19.320
<v Speaker 1>a quote clean cute creature, used as a symbol of tourism,

0:48:19.360 --> 0:48:22.120
<v Speaker 1>of commerce, of clean water, and even as a symbol

0:48:22.160 --> 0:48:25.960
<v Speaker 1>of village and national identity. Huh. And he says that

0:48:26.000 --> 0:48:30.200
<v Speaker 1>this falls in line with Hans Moser's two notion of folkloreism,

0:48:30.640 --> 0:48:33.640
<v Speaker 1>in which an existing folklore is taken out of context

0:48:33.960 --> 0:48:38.000
<v Speaker 1>and altered or invented for a specific purpose. And of

0:48:38.040 --> 0:48:40.560
<v Speaker 1>course media and commerce play a heavy role in this. Now,

0:48:40.560 --> 0:48:43.520
<v Speaker 1>I thought this was interesting because I wondered about this

0:48:43.600 --> 0:48:48.160
<v Speaker 1>concept of folklorism and the idea is that someone would

0:48:48.200 --> 0:48:52.600
<v Speaker 1>take existing folklore and change it, or invent new folklore,

0:48:53.320 --> 0:48:56.319
<v Speaker 1>or or manipulated take it out of context for some

0:48:56.440 --> 0:49:01.120
<v Speaker 1>kind of intentional, conscious purpose. But it makes me wonder, um,

0:49:01.600 --> 0:49:04.520
<v Speaker 1>how is that different from the way in which bits

0:49:04.560 --> 0:49:10.520
<v Speaker 1>of folklore are are originally created? Like why, It's almost

0:49:10.560 --> 0:49:16.520
<v Speaker 1>as if assuming that folklore um is arises unconsciously out

0:49:16.520 --> 0:49:19.800
<v Speaker 1>of the spirit of the people, and that when people

0:49:19.880 --> 0:49:23.799
<v Speaker 1>consciously manipulate folklore, that's a different kind of thing. I mean,

0:49:23.840 --> 0:49:26.280
<v Speaker 1>I I sort of wonder to what extent the things

0:49:26.360 --> 0:49:31.160
<v Speaker 1>we think of as folklore the original stories are consciously created,

0:49:31.239 --> 0:49:33.320
<v Speaker 1>are they not? Well? I mean, it comes back to

0:49:33.360 --> 0:49:35.960
<v Speaker 1>the whole rules thing I said earlier, like imagining someone

0:49:36.320 --> 0:49:40.680
<v Speaker 1>or multiple people coming wrong and tweaking an existing legend

0:49:40.800 --> 0:49:43.279
<v Speaker 1>or folklore in order to convey a point or to

0:49:43.320 --> 0:49:46.840
<v Speaker 1>convey a slightly different point. Yeah, um, and then and

0:49:46.840 --> 0:49:49.560
<v Speaker 1>then likewise, I mean, yeah, there's there's one example that

0:49:49.640 --> 0:49:52.920
<v Speaker 1>Foster points out, and this is from the Edo periods.

0:49:52.920 --> 0:49:57.160
<v Speaker 1>This was sixteen o three to eighteen sixty eight Japanese history.

0:49:57.480 --> 0:50:01.000
<v Speaker 1>And in this case, apparently you had a doctor who

0:50:01.280 --> 0:50:03.440
<v Speaker 1>used a story about a Kappa as a way to

0:50:03.520 --> 0:50:07.279
<v Speaker 1>promote his business. The idea being that this is the

0:50:07.320 --> 0:50:08.960
<v Speaker 1>case with a lot of these monsters. They have some

0:50:09.000 --> 0:50:13.240
<v Speaker 1>sort of hidden knowledge or hidden powers that a crafty

0:50:13.280 --> 0:50:16.120
<v Speaker 1>individual can trick them out of. And so this doctor

0:50:16.520 --> 0:50:20.200
<v Speaker 1>learned some i think a bone setting uh technique from

0:50:20.239 --> 0:50:23.280
<v Speaker 1>the Kappa, and he basically put that on his calling card.

0:50:23.600 --> 0:50:25.200
<v Speaker 1>If you're gonna go to the doctor, then go to

0:50:25.280 --> 0:50:28.080
<v Speaker 1>the go to you know, go to doctor Kappa touched

0:50:28.120 --> 0:50:31.319
<v Speaker 1>and he will he will use his mystical abilities to

0:50:31.360 --> 0:50:35.600
<v Speaker 1>heal you, which is essentially a marketing ploy. So keep

0:50:35.640 --> 0:50:38.399
<v Speaker 1>all that in mind. But basically what happens is, Yeah,

0:50:38.920 --> 0:50:41.880
<v Speaker 1>after a while, people have forgotten about the Kappa, Like

0:50:41.920 --> 0:50:44.040
<v Speaker 1>there's there's not a lot of there's no longer any

0:50:44.040 --> 0:50:46.960
<v Speaker 1>belief in it. People are not reporting sightings of the

0:50:47.040 --> 0:50:49.520
<v Speaker 1>Kappa and uh, and then you end up going with

0:50:49.560 --> 0:50:52.600
<v Speaker 1>through several waves of sort of you know, the Kappa renaissance,

0:50:52.600 --> 0:50:56.200
<v Speaker 1>where people rediscover it and they start using it in

0:50:56.280 --> 0:51:00.880
<v Speaker 1>new ways um and uh and and this is inevitably

0:51:00.880 --> 0:51:04.839
<v Speaker 1>going to involve outsiders crafting it. That's the argument here,

0:51:04.920 --> 0:51:08.360
<v Speaker 1>is that the cap Is is a creature of the

0:51:08.480 --> 0:51:10.640
<v Speaker 1>rural areas. It is a creature of the people of

0:51:10.640 --> 0:51:13.480
<v Speaker 1>the rural people, what's essentially kind of a peasant monster.

0:51:14.040 --> 0:51:16.160
<v Speaker 1>But then you're going to have people that are cut

0:51:16.200 --> 0:51:18.600
<v Speaker 1>off from all of that. Essentially, you're gonna city folk

0:51:18.680 --> 0:51:22.400
<v Speaker 1>come along, take the Cappa minuth, reinvent it, reutilize it,

0:51:22.800 --> 0:51:25.000
<v Speaker 1>and then after a while, like no one's connected to

0:51:25.040 --> 0:51:27.479
<v Speaker 1>it back in the rural areas anymore, so they take

0:51:27.520 --> 0:51:31.000
<v Speaker 1>it back. They take this this re reformed version of

0:51:31.040 --> 0:51:33.839
<v Speaker 1>the Kappa, and then what do they do with it, Well,

0:51:33.880 --> 0:51:37.440
<v Speaker 1>they sort of turned it into a cultural mascot. It

0:51:37.480 --> 0:51:40.000
<v Speaker 1>makes me think of it. Have you ever seen the

0:51:40.080 --> 0:51:44.680
<v Speaker 1>tourism materials that are sent out by the Iceland Tourism

0:51:44.719 --> 0:51:48.360
<v Speaker 1>Board or whatever it is that promote the fact that

0:51:48.480 --> 0:51:51.520
<v Speaker 1>people in Iceland believe in the fairies, the hidden folk,

0:51:51.640 --> 0:51:54.480
<v Speaker 1>you know, the secret other world, the hidden folk that

0:51:54.560 --> 0:51:58.160
<v Speaker 1>live or believe in elves and stuff like that. I

0:51:58.280 --> 0:52:01.520
<v Speaker 1>don't know to what extent it is true that that

0:52:01.560 --> 0:52:05.359
<v Speaker 1>many people in Iceland literally believe the fairies are there.

0:52:05.360 --> 0:52:08.080
<v Speaker 1>I know some people probably do, but I doubt it

0:52:07.719 --> 0:52:10.360
<v Speaker 1>is true in a literal sense to the extent to

0:52:10.400 --> 0:52:13.319
<v Speaker 1>which it's promoted. But it does seem to be a

0:52:13.360 --> 0:52:17.319
<v Speaker 1>thing that is Uh, it's a rumor that's spread to

0:52:17.480 --> 0:52:20.560
<v Speaker 1>bring people to Iceland for tourism, because isn't that cute

0:52:20.800 --> 0:52:24.239
<v Speaker 1>people there believe in elves or believe in hidden folk Yeah,

0:52:24.320 --> 0:52:27.000
<v Speaker 1>forgetting of of course the fact that belief in hidden

0:52:27.040 --> 0:52:30.359
<v Speaker 1>forces often in many cases can have pretty horrifying real

0:52:30.400 --> 0:52:33.840
<v Speaker 1>world results. But is this it is a sanitized version

0:52:33.960 --> 0:52:36.839
<v Speaker 1>of it and uh. And Foster points out that what

0:52:36.840 --> 0:52:38.759
<v Speaker 1>what you have here is that you have a sanitized

0:52:38.800 --> 0:52:41.239
<v Speaker 1>monster that was you that ends up being used to

0:52:41.360 --> 0:52:45.360
<v Speaker 1>promote a sanitized notion of rural life in Japan. And

0:52:45.400 --> 0:52:48.200
<v Speaker 1>he says that the craziest thing is that quote. Had

0:52:48.239 --> 0:52:51.800
<v Speaker 1>the Kappa not been snatched up by the mechanism of folklorism,

0:52:51.840 --> 0:52:55.000
<v Speaker 1>it most likely would have died or survived only as

0:52:55.000 --> 0:52:59.839
<v Speaker 1>a museum relicant collections of folklore. Folklorism change, in other

0:53:00.440 --> 0:53:04.279
<v Speaker 1>kept the monster alive. Wow, So this conscious manipulation of

0:53:04.320 --> 0:53:09.279
<v Speaker 1>the folklore is the only reason the folklore really stays prominent. Yeah, well,

0:53:09.280 --> 0:53:12.080
<v Speaker 1>like with Freddie, we can go back to Freddie and say, yeah,

0:53:12.200 --> 0:53:15.000
<v Speaker 1>you can bemoan the fact that this, this, this horrifying

0:53:15.040 --> 0:53:17.839
<v Speaker 1>thing from the first film was kind of killed by

0:53:17.880 --> 0:53:21.399
<v Speaker 1>this subsequent incarnation. But if Freddie. Don't know how many

0:53:21.400 --> 0:53:24.160
<v Speaker 1>people really that fact. But I see what you're saying.

0:53:24.480 --> 0:53:29.360
<v Speaker 1>But certainly like that's how it survived. It grew into

0:53:29.360 --> 0:53:31.920
<v Speaker 1>the shape and the size that was sustained by the culture.

0:53:32.080 --> 0:53:36.000
<v Speaker 1>Freddie became the Freddie that uh, that that that we needed,

0:53:36.280 --> 0:53:42.480
<v Speaker 1>that that that was essential apparently too modern Western living, right,

0:53:43.480 --> 0:53:45.200
<v Speaker 1>or maybe not the Freddie we need, but the Freddy

0:53:45.280 --> 0:53:51.320
<v Speaker 1>we deserve. Okay, So how about another monster from Japanese folklore,

0:53:51.400 --> 0:53:54.840
<v Speaker 1>the One? Oh yeah, so we read another paper about

0:53:54.880 --> 0:53:58.280
<v Speaker 1>this called the Transformation of the One from the frightening

0:53:58.280 --> 0:54:01.040
<v Speaker 1>and diabolical to the cute and sexy. And this is

0:54:01.040 --> 0:54:04.759
<v Speaker 1>by a Japanese scholar named Nariko T. Rider, also in

0:54:04.760 --> 0:54:07.080
<v Speaker 1>the journal Asian Folklore Studies, and this is from two

0:54:07.080 --> 0:54:10.680
<v Speaker 1>thousand three. So writer's paper is really interesting. It charts

0:54:10.680 --> 0:54:13.040
<v Speaker 1>a very very similar arc to what we talked about

0:54:13.080 --> 0:54:17.160
<v Speaker 1>with the Kappa, this folklore monster transforming into something that's

0:54:17.239 --> 0:54:22.000
<v Speaker 1>different in modern twentieth century pop culture. The Only appear

0:54:22.080 --> 0:54:25.400
<v Speaker 1>in Japanese literature and folklore going back to ancient times,

0:54:25.440 --> 0:54:30.160
<v Speaker 1>and the Only are generally these large, disgusting, shape shifting

0:54:30.239 --> 0:54:33.239
<v Speaker 1>monsters with one or more horns on the head. They

0:54:33.239 --> 0:54:37.000
<v Speaker 1>wear tiger skinned garments, and they like to eat human flesh.

0:54:37.480 --> 0:54:41.759
<v Speaker 1>Other common powers include flight and the ability to shoot lightning.

0:54:42.560 --> 0:54:46.120
<v Speaker 1>And they're they're sort of different breeds of ony, right, Yeah,

0:54:46.160 --> 0:54:49.640
<v Speaker 1>they're they're basically two varieties. There's like the terrestrial one

0:54:49.800 --> 0:54:52.600
<v Speaker 1>in the infernal Oi and the infernal Only is there

0:54:52.640 --> 0:54:54.839
<v Speaker 1>to drag you to hew at the moment of your

0:54:54.880 --> 0:54:57.799
<v Speaker 1>death if you were in fact deserving of one of

0:54:57.840 --> 0:55:00.560
<v Speaker 1>the hell's. Yeah. So first, let's look at the old

0:55:00.680 --> 0:55:03.000
<v Speaker 1>vision of the Only before they were, before they were

0:55:03.040 --> 0:55:06.040
<v Speaker 1>tamed or domesticated like the Let's look at their wolf

0:55:06.120 --> 0:55:11.319
<v Speaker 1>like Canada ancestor so. The scholar Ishibashi Gaha argues that

0:55:11.360 --> 0:55:14.960
<v Speaker 1>the Japanese Only concept evolved from a previous type of

0:55:15.040 --> 0:55:19.720
<v Speaker 1>spirit or monster, the yomotsushi kome, which is literally fearful

0:55:19.800 --> 0:55:23.840
<v Speaker 1>creatures of the Netherland, and these appear as early as

0:55:23.920 --> 0:55:27.719
<v Speaker 1>the Japanese creation myth known as the kojiki. So in

0:55:27.800 --> 0:55:31.560
<v Speaker 1>the first known Japanese language dictionary, compiled sometime around the

0:55:31.600 --> 0:55:35.040
<v Speaker 1>year nine thirty c e Only is defined as quote

0:55:35.400 --> 0:55:39.120
<v Speaker 1>hiding behind things, not wishing to appear. It is a

0:55:39.160 --> 0:55:43.160
<v Speaker 1>spirit or soul of the dead. So in this earlier vision,

0:55:43.200 --> 0:55:45.319
<v Speaker 1>it's more of a spirit I mean. And there are

0:55:45.320 --> 0:55:50.160
<v Speaker 1>these different categories of of Japanese folkloric beings. They're you know,

0:55:50.280 --> 0:55:53.640
<v Speaker 1>more like the kami, you know, the deities, and then

0:55:53.760 --> 0:55:56.960
<v Speaker 1>there are the yokai, which are more like the monsters. Uh.

0:55:57.000 --> 0:55:59.279
<v Speaker 1>And it was during the medieval period in Japan that

0:55:59.360 --> 0:56:02.440
<v Speaker 1>the only came a major part of popular folklore. In

0:56:02.440 --> 0:56:06.520
<v Speaker 1>this classical monster form that we first introduced, common only

0:56:06.640 --> 0:56:09.120
<v Speaker 1>features in the medieval folklore are going to include some

0:56:09.200 --> 0:56:12.040
<v Speaker 1>of what we've already described, things like one or more

0:56:12.080 --> 0:56:16.400
<v Speaker 1>horns on the head, skin colors like red or blue

0:56:16.800 --> 0:56:21.120
<v Speaker 1>or black or yellow, a third eye in the forehead,

0:56:21.719 --> 0:56:25.719
<v Speaker 1>carrying an iron mace as a weapon, wearing a tiger

0:56:25.880 --> 0:56:29.480
<v Speaker 1>skin loincloth, and the fact that they're usually male, but

0:56:29.560 --> 0:56:33.440
<v Speaker 1>not always and only were these horrific demon monsters that

0:56:33.520 --> 0:56:37.480
<v Speaker 1>people believe to exist in the world, kidnapping people, especially

0:56:37.560 --> 0:56:40.880
<v Speaker 1>young women, drinking their blood, eating their flesh. But they

0:56:40.880 --> 0:56:44.160
<v Speaker 1>also seemed to be this useful cultural concept. In the

0:56:44.160 --> 0:56:47.239
<v Speaker 1>words of a scholar named Kamatsu that that Rider sites

0:56:47.280 --> 0:56:50.480
<v Speaker 1>in her paper many only were quote people who had

0:56:50.560 --> 0:56:55.480
<v Speaker 1>different customs or lived beyond the reach of the emperor's control.

0:56:56.160 --> 0:56:57.640
<v Speaker 1>And you can see this in the way that only

0:56:57.719 --> 0:57:01.399
<v Speaker 1>were deployed in Japanese Imperial proper ganda during World War Two,

0:57:01.480 --> 0:57:04.480
<v Speaker 1>which was depicting enemies of the states such as Winston

0:57:04.560 --> 0:57:08.080
<v Speaker 1>Churchill or f DR or the Chinese leader Shang Kai

0:57:08.120 --> 0:57:12.239
<v Speaker 1>Scheck as one. And it's common, of course during war

0:57:12.320 --> 0:57:15.480
<v Speaker 1>to motivate your populace against the enemy by characterizing them

0:57:15.480 --> 0:57:17.760
<v Speaker 1>as devils of some sort. Yeah, we see plenty of

0:57:17.840 --> 0:57:21.040
<v Speaker 1>examples of that in Western countries as well during the

0:57:21.080 --> 0:57:24.880
<v Speaker 1>same time period. Absolutely. Yeah. But apparently this this cultural

0:57:24.920 --> 0:57:29.560
<v Speaker 1>inclusion and exclusion tactic follows the One Monster specifically deep

0:57:29.600 --> 0:57:33.560
<v Speaker 1>into history. So a few stories about the only One

0:57:33.600 --> 0:57:37.160
<v Speaker 1>story appears in the tenth century CE narrative Tales of

0:57:37.200 --> 0:57:39.560
<v Speaker 1>the say, and it goes like this, you got a

0:57:39.600 --> 0:57:41.680
<v Speaker 1>man and he falls in love with a woman of

0:57:41.760 --> 0:57:46.080
<v Speaker 1>high social status, and he kidnaps her and they're fleeing

0:57:46.080 --> 0:57:49.480
<v Speaker 1>in the night and there's a thunderstorm. So the man

0:57:49.560 --> 0:57:52.360
<v Speaker 1>decides they should take shelter at a ruined building near

0:57:52.400 --> 0:57:55.720
<v Speaker 1>the Akuta River, and the woman goes inside the building

0:57:55.760 --> 0:57:58.320
<v Speaker 1>for shelter, and the man stands guard at the door

0:57:58.360 --> 0:58:01.400
<v Speaker 1>all night. But when the woman as alone inside and

0:58:01.560 --> 0:58:04.600
<v Speaker 1>only appears and it eats her in a single bite,

0:58:05.240 --> 0:58:08.600
<v Speaker 1>that's gonna be a big own here, right, She screams

0:58:08.640 --> 0:58:11.120
<v Speaker 1>when the one they're eating her, but the man standing

0:58:11.120 --> 0:58:14.439
<v Speaker 1>guard doesn't hear her because of the thunder, and this

0:58:15.200 --> 0:58:18.439
<v Speaker 1>portrays this sort of alliance between the one and these

0:58:18.480 --> 0:58:22.280
<v Speaker 1>powerful elemental forces like lightning. Storms. Owning are sometimes said

0:58:22.280 --> 0:58:25.480
<v Speaker 1>to be able to shoot lightning. Now. Another story is

0:58:25.480 --> 0:58:29.080
<v Speaker 1>contained in a ninth century collection called the Nihone Ryuiki,

0:58:29.560 --> 0:58:33.080
<v Speaker 1>and the story translates to on a woman devoured by

0:58:33.120 --> 0:58:36.760
<v Speaker 1>an ony. So at the time the Emperor Shomu reigned,

0:58:36.840 --> 0:58:40.360
<v Speaker 1>a rich family in Yamato Province had this beautiful daughter

0:58:40.920 --> 0:58:42.920
<v Speaker 1>and lots of men wanted to marry her, but she

0:58:43.040 --> 0:58:47.000
<v Speaker 1>was like nah, not interested, until a suitor shows up

0:58:47.080 --> 0:58:51.720
<v Speaker 1>with unbelievably extravagant gifts to win her over, including three

0:58:51.880 --> 0:58:55.680
<v Speaker 1>carriages full of silk, so she accepts his marriage proposal,

0:58:55.880 --> 0:58:58.400
<v Speaker 1>and on the wedding night, the newlyweds stay in the

0:58:58.400 --> 0:59:02.240
<v Speaker 1>house of the bride's parents. The woman's parents hear her

0:59:02.280 --> 0:59:04.479
<v Speaker 1>crying out in pain during the night, but they don't

0:59:04.480 --> 0:59:07.360
<v Speaker 1>do anything about it, and when her mother enters the

0:59:07.400 --> 0:59:09.760
<v Speaker 1>bride in the groom's bedroom in the morning, all that's

0:59:09.840 --> 0:59:13.640
<v Speaker 1>left is her daughter's head and a single finger, and

0:59:13.680 --> 0:59:16.520
<v Speaker 1>the rest has been eaten by a shape shifting one

0:59:16.600 --> 0:59:19.600
<v Speaker 1>which apparently appeared in the form of a handsome young man.

0:59:20.040 --> 0:59:22.200
<v Speaker 1>And this is evidence early on that they only have

0:59:22.360 --> 0:59:25.480
<v Speaker 1>this power of shape shifting. One of the most common things,

0:59:25.520 --> 0:59:28.560
<v Speaker 1>like very often in other stories, only would appear as

0:59:28.640 --> 0:59:32.200
<v Speaker 1>beautiful women in order to seduce men, and then they

0:59:32.200 --> 0:59:34.920
<v Speaker 1>would turn into onny and try to devour them or

0:59:35.000 --> 0:59:37.240
<v Speaker 1>kill them or something. Someone should do a version of

0:59:37.240 --> 0:59:40.240
<v Speaker 1>the werewolf game with one their perfect you know, that

0:59:40.320 --> 0:59:45.840
<v Speaker 1>would be perfect on. Yeah, there are only among us, Okay,

0:59:46.320 --> 0:59:48.560
<v Speaker 1>so how do the only become cute? Yeah? Because it's

0:59:48.600 --> 0:59:51.040
<v Speaker 1>like with the cap of this sounds pretty monstrous and horrific.

0:59:51.080 --> 0:59:55.600
<v Speaker 1>This is like a standard like you know, woman eating

0:59:55.760 --> 0:59:58.480
<v Speaker 1>ogre here, how does it become a cute thing. Well,

0:59:58.520 --> 1:00:01.479
<v Speaker 1>writer cites several example of how only have become cute

1:00:01.480 --> 1:00:03.920
<v Speaker 1>and modern Japan on a very similar time scale to

1:00:03.960 --> 1:00:05.480
<v Speaker 1>what we talked about with the Kappa, you know, the

1:00:05.520 --> 1:00:08.919
<v Speaker 1>Kappa especially having these cute incarnations in the second half

1:00:08.920 --> 1:00:13.439
<v Speaker 1>of the twentieth century, especially around the nineteen seventies. One

1:00:13.480 --> 1:00:18.200
<v Speaker 1>example of cute only that rider sites is the Loom Invader.

1:00:19.120 --> 1:00:22.720
<v Speaker 1>So in nineteen seventy eight, the Japanese manga artist Rumiko

1:00:22.800 --> 1:00:28.120
<v Speaker 1>Takahashi created this incredibly popular series called urus say Yatsura,

1:00:28.480 --> 1:00:33.360
<v Speaker 1>which translates literally into something like those obnoxious aliens, and

1:00:33.480 --> 1:00:35.640
<v Speaker 1>beginning in the nineteen eighties, it was adapted into a

1:00:35.680 --> 1:00:38.760
<v Speaker 1>TV series, films, and a bunch of other spinoff media.

1:00:39.760 --> 1:00:42.320
<v Speaker 1>And the premise is that there's a group of ony

1:00:42.480 --> 1:00:45.600
<v Speaker 1>from outer space that arrive on Earth, sort of blending

1:00:45.680 --> 1:00:49.000
<v Speaker 1>ony folklore with these alien invasion stories that started to

1:00:49.000 --> 1:00:51.920
<v Speaker 1>become popular in the middle of the twentieth century. And

1:00:52.040 --> 1:00:55.280
<v Speaker 1>one of these invaders is an only called Loom, who

1:00:55.320 --> 1:00:57.760
<v Speaker 1>at first is part of this invasion force, but somehow

1:00:57.760 --> 1:01:00.760
<v Speaker 1>she ends up becoming the the loving, into voted wife

1:01:00.800 --> 1:01:04.760
<v Speaker 1>of a lecherous teenage boy on earth. Unlike the Only

1:01:04.880 --> 1:01:08.760
<v Speaker 1>from medieval folklore, Lum is not overtly monstrous. Instead, she's

1:01:08.800 --> 1:01:14.800
<v Speaker 1>represented primarily as cute and through overtly eroticized characteristics. In short,

1:01:15.120 --> 1:01:18.280
<v Speaker 1>she's depicted as as she's supposed to be sexy and

1:01:18.760 --> 1:01:22.360
<v Speaker 1>Loom has these subtle signs pointing toward the traditional Only.

1:01:22.680 --> 1:01:25.800
<v Speaker 1>For example, Only usually have horns. Loum has these couple

1:01:25.840 --> 1:01:29.880
<v Speaker 1>of diminutive horns on top of her head. She sometimes

1:01:29.920 --> 1:01:34.040
<v Speaker 1>seems to have fangs and other indications of a cannibalistic nature.

1:01:34.440 --> 1:01:36.640
<v Speaker 1>She seems to have the power to shoot lightning, which

1:01:36.680 --> 1:01:39.840
<v Speaker 1>is associated with some only legend. She can fly like

1:01:40.000 --> 1:01:43.160
<v Speaker 1>the One and Only are often depicted. I mentioned earlier

1:01:43.160 --> 1:01:47.720
<v Speaker 1>as males wearing a tiger skin loincloth. Loum wears a

1:01:47.720 --> 1:01:52.400
<v Speaker 1>tiger skin bikini. I was talking with our coworker, Lauren Vogelbaum,

1:01:52.480 --> 1:01:55.320
<v Speaker 1>one of the hosts of food Stuff, another podcast in

1:01:55.360 --> 1:01:57.320
<v Speaker 1>the house Touff Works Network. You should check out if

1:01:57.320 --> 1:02:01.120
<v Speaker 1>you enjoy food and all things uh at all and imbibable.

1:02:01.640 --> 1:02:03.960
<v Speaker 1>But I was talking to her about this because I

1:02:04.040 --> 1:02:07.240
<v Speaker 1>know she is an insightful consumer of manga, and she

1:02:07.320 --> 1:02:09.680
<v Speaker 1>pointed out that there are actually plenty of other anime

1:02:09.800 --> 1:02:12.760
<v Speaker 1>and manga characters that display this trend of taking a

1:02:12.760 --> 1:02:16.520
<v Speaker 1>traditional monster and making it cute or making it sexy

1:02:16.760 --> 1:02:19.600
<v Speaker 1>or both. And one example she mentioned was a manga

1:02:19.640 --> 1:02:22.680
<v Speaker 1>series known as Sayuki, in which the main characters are

1:02:22.760 --> 1:02:27.360
<v Speaker 1>the monkey King character and his demon companions, but they

1:02:27.360 --> 1:02:30.640
<v Speaker 1>are rendered as cute boys. These are these like attractive

1:02:30.680 --> 1:02:33.360
<v Speaker 1>young men, sort of like an you know, manga boy

1:02:33.440 --> 1:02:37.120
<v Speaker 1>band um, but a demonic one, and they are essentially

1:02:37.160 --> 1:02:40.400
<v Speaker 1>a male parallel to the cute and sexualized only we

1:02:40.480 --> 1:02:43.000
<v Speaker 1>see in Loom. But as with the Kappa, all of

1:02:43.040 --> 1:02:45.560
<v Speaker 1>this with the on E comes down to like the

1:02:45.600 --> 1:02:49.920
<v Speaker 1>revitalization of of rural areas. Right. Oh, well that's another

1:02:49.960 --> 1:02:51.960
<v Speaker 1>aspect of it too. Yeah, so you've got this stuff

1:02:52.000 --> 1:02:54.240
<v Speaker 1>in mass media, but then you've also got like we

1:02:54.280 --> 1:02:56.760
<v Speaker 1>saw with the Kappa being used as some kind of

1:02:56.760 --> 1:02:59.240
<v Speaker 1>a rural mascot for a town or a village. Of

1:02:59.360 --> 1:03:02.440
<v Speaker 1>the town revitalization movement is another thing that writer points

1:03:02.440 --> 1:03:04.760
<v Speaker 1>out is a place that the only re entered the

1:03:04.800 --> 1:03:08.240
<v Speaker 1>modern consciousness and kind of metamorphose into something much sweeter.

1:03:08.840 --> 1:03:13.600
<v Speaker 1>So there's this movement, the town revitalization movement in Japanese

1:03:13.600 --> 1:03:16.640
<v Speaker 1>I think it's maki Okashi and uh so in the

1:03:16.680 --> 1:03:19.320
<v Speaker 1>same way that the Kappa was embraced as a local mascot,

1:03:19.320 --> 1:03:21.280
<v Speaker 1>it seems to only have been as well. And writer

1:03:21.440 --> 1:03:25.240
<v Speaker 1>cites these examples the Oemachi in Kyoto, which is located

1:03:25.240 --> 1:03:28.320
<v Speaker 1>near Mount o A. This is the traditional setting of

1:03:28.360 --> 1:03:30.760
<v Speaker 1>a story called the Shooting Doji, which is about this

1:03:30.880 --> 1:03:33.919
<v Speaker 1>band of one that live in the mountains, and they're

1:03:33.960 --> 1:03:37.040
<v Speaker 1>doing their owny thing. You know, they're kidnapping and eating locals,

1:03:37.160 --> 1:03:40.000
<v Speaker 1>especially local maidens. They'll eat their flesh and drink their

1:03:40.040 --> 1:03:44.720
<v Speaker 1>blood until some warriors infiltrate the only hideout and kill

1:03:44.760 --> 1:03:47.320
<v Speaker 1>all the only and writer writes that at the time

1:03:47.360 --> 1:03:50.640
<v Speaker 1>of this paper, this town with the original setting near

1:03:50.680 --> 1:03:55.160
<v Speaker 1>the Shooting Doji, the town is facing a depopulation crisis,

1:03:55.240 --> 1:03:58.120
<v Speaker 1>with the population essentially growing old and younger people not

1:03:58.200 --> 1:04:00.919
<v Speaker 1>replacing them, and one way the rest sents apparently sought

1:04:00.960 --> 1:04:04.560
<v Speaker 1>to revitalize the town was to embrace the only legend

1:04:05.040 --> 1:04:08.480
<v Speaker 1>and the imagery in order to attract interest and tourists.

1:04:08.760 --> 1:04:12.440
<v Speaker 1>So they developed these only related legends and sites. They

1:04:12.520 --> 1:04:15.280
<v Speaker 1>got an one museum, so a creature that would have

1:04:15.320 --> 1:04:19.120
<v Speaker 1>once caused unspeakable terror is now this fun attraction to

1:04:19.240 --> 1:04:21.680
<v Speaker 1>draw people and money. It's kind of like the small

1:04:21.720 --> 1:04:24.440
<v Speaker 1>town kid, uh you know, makes good, he leaves the

1:04:24.480 --> 1:04:27.200
<v Speaker 1>small town, makes it big, and then it's just invited

1:04:27.200 --> 1:04:29.040
<v Speaker 1>back in and becomes a hero, even though they kind

1:04:29.040 --> 1:04:31.080
<v Speaker 1>of treated him like dirt to begin with. Yeah, well,

1:04:31.120 --> 1:04:32.880
<v Speaker 1>it also sort of reminds me of what you might

1:04:32.920 --> 1:04:36.840
<v Speaker 1>see and say, Salem, Massachusetts, where originally you had the

1:04:36.880 --> 1:04:40.400
<v Speaker 1>fear of witchcraft, which was a genuine panic that terrified

1:04:40.400 --> 1:04:43.040
<v Speaker 1>people and led to deaths, and now it's more to

1:04:43.320 --> 1:04:46.200
<v Speaker 1>it's embraced in this kitchy way, like witches have become

1:04:46.240 --> 1:04:49.760
<v Speaker 1>a cute part of Salem's identity as a town. So

1:04:49.840 --> 1:04:52.840
<v Speaker 1>they love which museums and which souvenirs and stuff like that,

1:04:52.880 --> 1:04:56.560
<v Speaker 1>despite the horrifying reality of the essential like human monstrosity

1:04:56.600 --> 1:04:59.160
<v Speaker 1>of the whole situation exactly. So what can we take

1:04:59.200 --> 1:05:01.720
<v Speaker 1>away from this example, Well, writer has got some ideas.

1:05:01.760 --> 1:05:03.800
<v Speaker 1>So we've got these two different things I mentioned, the cute,

1:05:03.840 --> 1:05:07.640
<v Speaker 1>non threatening and eroticized one that appear in Japanese cartoons

1:05:08.040 --> 1:05:10.680
<v Speaker 1>and the embracing of one folklore as an economic and

1:05:10.720 --> 1:05:14.560
<v Speaker 1>tourism draw. And writer writes that much of the art

1:05:14.600 --> 1:05:17.880
<v Speaker 1>and entertainment in Japan still views the one as evil

1:05:17.920 --> 1:05:21.200
<v Speaker 1>and terrifying beings, like it's not all cute only now.

1:05:21.280 --> 1:05:24.760
<v Speaker 1>She gives the example of the film Dreams by Kasa,

1:05:25.840 --> 1:05:28.880
<v Speaker 1>and one of the stories in this movie apparently tells

1:05:28.920 --> 1:05:32.240
<v Speaker 1>the story of humans who were turned into only by

1:05:32.240 --> 1:05:36.320
<v Speaker 1>a nuclear blast. Oh man, I vaguely remember that. I

1:05:36.400 --> 1:05:38.800
<v Speaker 1>mainly remember the space section of it. Yeah, not so

1:05:38.880 --> 1:05:40.600
<v Speaker 1>much the only to go back and watch it. It's

1:05:40.600 --> 1:05:43.680
<v Speaker 1>a horrifying idea. But now we also have these only

1:05:43.840 --> 1:05:48.560
<v Speaker 1>with inherent aspects of harmlessness cuteness. The the eroticized aspects

1:05:48.640 --> 1:05:51.360
<v Speaker 1>are the ones that are simply fun and familiar, like

1:05:51.440 --> 1:05:53.800
<v Speaker 1>the witches now and she seems to think that this

1:05:53.840 --> 1:05:57.800
<v Speaker 1>is an outgrowth of Japan's post war economic transformation. In

1:05:57.840 --> 1:06:01.600
<v Speaker 1>other words, horrifying folk belief and monsters don't really make

1:06:01.680 --> 1:06:04.800
<v Speaker 1>you the big bucks, but apparently cute, harmless, fun and

1:06:04.880 --> 1:06:10.800
<v Speaker 1>familiar monsters can bring massive economic dividends. Capitalistic folklorism in

1:06:10.840 --> 1:06:13.720
<v Speaker 1>the sense that we explored in that previous paper folklorism

1:06:13.760 --> 1:06:17.000
<v Speaker 1>the manipulation of folklore seems to be directly at work

1:06:17.080 --> 1:06:20.720
<v Speaker 1>in writer's point of view, but it also sort of

1:06:20.720 --> 1:06:24.960
<v Speaker 1>makes me wonder why monsters in the first place, Like,

1:06:25.040 --> 1:06:28.400
<v Speaker 1>if it's simply that cute, harmless or sexy characters and

1:06:28.520 --> 1:06:33.560
<v Speaker 1>imagery command more economic power, why why isn't it just

1:06:33.760 --> 1:06:36.560
<v Speaker 1>that we're seeing new characters of this type created, Like

1:06:36.640 --> 1:06:42.520
<v Speaker 1>why are traditionally horrifying and disgusting monsters being transformed into

1:06:42.520 --> 1:06:45.520
<v Speaker 1>these cute or sexy or otherwise harmless versions. Well, I

1:06:45.560 --> 1:06:47.800
<v Speaker 1>wonder if part of it is that there is perhaps

1:06:47.800 --> 1:06:52.920
<v Speaker 1>even subconsciously it's it's an interaction with a monstrous figure

1:06:53.200 --> 1:06:56.040
<v Speaker 1>that had power over us and maybe still has power

1:06:56.120 --> 1:06:58.520
<v Speaker 1>overs And by making it cute, you are You're you're

1:06:58.520 --> 1:07:02.160
<v Speaker 1>making it harmless, You're taking the punch out of this

1:07:02.360 --> 1:07:05.800
<v Speaker 1>monstrous creature. You're it's it's like laughing in the face

1:07:05.840 --> 1:07:08.640
<v Speaker 1>of horror. Well, it almost makes me wonder if this

1:07:08.720 --> 1:07:13.120
<v Speaker 1>transformation is an outgrowth of the of the skepticism and

1:07:13.160 --> 1:07:16.960
<v Speaker 1>secularization of the twentieth century, Like, as people tend to

1:07:17.000 --> 1:07:20.960
<v Speaker 1>believe less literally in demons, monsters and devils, would we

1:07:21.040 --> 1:07:24.520
<v Speaker 1>tend to take them less seriously as genuine threats? I mean,

1:07:24.520 --> 1:07:27.040
<v Speaker 1>obviously we would. And if we think that there's no

1:07:27.200 --> 1:07:31.280
<v Speaker 1>genuine monster danger to warn against, what prevents us from

1:07:31.320 --> 1:07:35.480
<v Speaker 1>stripping the fear inducing elements out of the monster folklore. Uh?

1:07:35.960 --> 1:07:38.000
<v Speaker 1>Is it a thing we do simply because we can?

1:07:38.360 --> 1:07:40.960
<v Speaker 1>Does that make sense? Like if in the past people

1:07:41.080 --> 1:07:44.840
<v Speaker 1>didn't make the monsters harmless because they believed that you

1:07:44.960 --> 1:07:48.720
<v Speaker 1>genuinely had to understand that these monsters were dangerous. As

1:07:48.800 --> 1:07:52.240
<v Speaker 1>soon as we stopped taking monster legends literally, then we

1:07:52.320 --> 1:07:55.920
<v Speaker 1>had the power to render them to defang them. Yeah,

1:07:55.960 --> 1:07:58.440
<v Speaker 1>I think I would buy that. It sounds like a

1:07:58.440 --> 1:08:00.440
<v Speaker 1>good read hunt it. Yeah, But there's an other thing

1:08:00.520 --> 1:08:02.800
<v Speaker 1>that I wonder about is like, could it represent an

1:08:02.840 --> 1:08:06.080
<v Speaker 1>actual direct rebuke of the past, kind of a you know,

1:08:06.120 --> 1:08:10.000
<v Speaker 1>a middle finger to the superstition that produced belief in

1:08:10.080 --> 1:08:13.800
<v Speaker 1>monsters throughout you know, every culture in the history of humanity. Yeah.

1:08:13.800 --> 1:08:15.800
<v Speaker 1>I mean it's because we've touched on this a number

1:08:15.800 --> 1:08:20.280
<v Speaker 1>of times when we've talked about older ideas, my mythologies, religion,

1:08:20.320 --> 1:08:22.880
<v Speaker 1>even where it's it's easy to take a modern approach

1:08:22.880 --> 1:08:24.599
<v Speaker 1>and say, oh, well, those people were stupid. Look at

1:08:24.600 --> 1:08:28.120
<v Speaker 1>the things they believed in. Monsters in the woods eating you, um,

1:08:28.160 --> 1:08:31.080
<v Speaker 1>you know, some sort of strange turtle creature reaching up

1:08:31.080 --> 1:08:33.680
<v Speaker 1>your anus after your liver um. But when you do

1:08:34.000 --> 1:08:36.120
<v Speaker 1>when you begin to dissect these ideas and you put

1:08:36.160 --> 1:08:39.120
<v Speaker 1>them in the context of the time, it's not so

1:08:39.160 --> 1:08:41.200
<v Speaker 1>simple as to just say, oh, well, these these people

1:08:41.520 --> 1:08:44.599
<v Speaker 1>were dumb. No, they weren't stupid. They knew less, and

1:08:44.640 --> 1:08:47.200
<v Speaker 1>that's not the same thing, right, I mean, in a way,

1:08:46.960 --> 1:08:50.400
<v Speaker 1>they perhaps knew more because they knew to take a

1:08:50.520 --> 1:08:53.600
<v Speaker 1>like say a dangerous area or a dangerous uh you know,

1:08:53.680 --> 1:08:56.760
<v Speaker 1>cultural area and it and assign a monster to it

1:08:57.080 --> 1:09:00.160
<v Speaker 1>to toward people away from it, to to key the

1:09:00.240 --> 1:09:03.120
<v Speaker 1>curious from getting too close. And children don't go, don't

1:09:03.160 --> 1:09:05.599
<v Speaker 1>go near the water's edge because there's a monster there. Yeah.

1:09:05.600 --> 1:09:07.679
<v Speaker 1>And even if you you're not up on the reasons

1:09:07.720 --> 1:09:10.040
<v Speaker 1>to stay away from the water, like the realistic reasons,

1:09:10.080 --> 1:09:12.600
<v Speaker 1>the monster still resonates. And we've actually touched on this

1:09:12.680 --> 1:09:18.240
<v Speaker 1>on the podcast in regard to creating potentially creating new monsters,

1:09:18.280 --> 1:09:23.840
<v Speaker 1>new mythologies to guards, say, places where radioactive waste are deposited. Right,

1:09:23.880 --> 1:09:26.080
<v Speaker 1>so you've got high level waste, you know, the really

1:09:26.160 --> 1:09:29.160
<v Speaker 1>dangerous stuff stored at a place somewhere on Earth, and

1:09:29.200 --> 1:09:32.360
<v Speaker 1>that's gonna be dangerous for literally thousands of years, much

1:09:32.439 --> 1:09:35.360
<v Speaker 1>longer than any kind of sign you would probably put up,

1:09:36.000 --> 1:09:38.200
<v Speaker 1>would be there, or I mean if you maybe even

1:09:38.200 --> 1:09:40.720
<v Speaker 1>made a really durable sign, but yeah, it's gonna outlast

1:09:40.760 --> 1:09:43.639
<v Speaker 1>almost any measures you put in place to keep people away.

1:09:44.040 --> 1:09:45.800
<v Speaker 1>So it's almost like you wish you could come up

1:09:45.840 --> 1:09:49.479
<v Speaker 1>with a lasting cultural belief that this place is cursed

1:09:49.520 --> 1:09:51.880
<v Speaker 1>and there's a monster that dwells there and there's nothing

1:09:51.920 --> 1:09:56.040
<v Speaker 1>of value, and you should just a sticky image that

1:09:56.080 --> 1:09:59.479
<v Speaker 1>will drive people away for hundreds of generations. And that, Yeah,

1:09:59.479 --> 1:10:01.960
<v Speaker 1>that's exactly what a monster is that of you know,

1:10:02.160 --> 1:10:07.200
<v Speaker 1>nations fall, empires, fall, laws, fade, signs of warning fall

1:10:07.280 --> 1:10:10.640
<v Speaker 1>into the dust, but the monster persevere. And yeah, and

1:10:10.680 --> 1:10:13.759
<v Speaker 1>so coming back to how we make the monsters cute,

1:10:13.800 --> 1:10:17.679
<v Speaker 1>I'm wondering if it's this secular rebuke, Like is turning

1:10:17.680 --> 1:10:22.000
<v Speaker 1>a monster cute an attempt to say even unconsciously, Maybe

1:10:22.000 --> 1:10:24.800
<v Speaker 1>not like people do this on purpose, but are they

1:10:24.840 --> 1:10:28.000
<v Speaker 1>at some level saying there are no demons, devils or

1:10:28.040 --> 1:10:31.000
<v Speaker 1>monsters and I'll show you, and they do it by

1:10:31.080 --> 1:10:34.439
<v Speaker 1>making the image cute. Is it like sort of the

1:10:34.680 --> 1:10:37.880
<v Speaker 1>equivalent of blasphemy, but instead of against the gods, it's

1:10:37.920 --> 1:10:41.040
<v Speaker 1>against the monster belief. Yeah, and of course it's dangerous

1:10:41.080 --> 1:10:43.519
<v Speaker 1>to rebuke the monster, because no matter how silly you

1:10:43.560 --> 1:10:46.679
<v Speaker 1>think it is, no matter how two dimensional the monster

1:10:46.800 --> 1:10:49.920
<v Speaker 1>might seem, uh, there's probably a lot more going on

1:10:49.960 --> 1:10:52.360
<v Speaker 1>there than meets the eyes totally. You know, I was

1:10:52.400 --> 1:10:55.160
<v Speaker 1>thinking one other way to clarify what might be happening here.

1:10:55.200 --> 1:10:58.280
<v Speaker 1>I don't know, maybe this won't be any additional clarity.

1:10:58.320 --> 1:11:00.360
<v Speaker 1>But are there any monsters we can think of that

1:11:00.439 --> 1:11:03.360
<v Speaker 1>have not undergone this process where there are no cute

1:11:03.479 --> 1:11:06.200
<v Speaker 1>versions of them or almost no cute versions of them,

1:11:06.360 --> 1:11:09.760
<v Speaker 1>there's not any pervasive attempt in the culture to make

1:11:09.880 --> 1:11:13.400
<v Speaker 1>a toothless version of the creature. Well, if we're looking

1:11:13.439 --> 1:11:16.280
<v Speaker 1>at Japanese demons, I would say that the tingo is

1:11:16.320 --> 1:11:19.600
<v Speaker 1>probably an interesting case of this. Now, that's not to

1:11:19.640 --> 1:11:23.080
<v Speaker 1>say they are no cute tingu. You can certainly find them.

1:11:23.120 --> 1:11:25.800
<v Speaker 1>I found them just doing image searches for them for

1:11:25.840 --> 1:11:28.919
<v Speaker 1>the English word tingu. But you think they're less prevalent.

1:11:29.040 --> 1:11:32.360
<v Speaker 1>I'm getting the you know, somebody with more experience with

1:11:32.520 --> 1:11:35.519
<v Speaker 1>Japanese culture and pop culture can maybe chime in on this,

1:11:35.640 --> 1:11:37.479
<v Speaker 1>But it seems like there's less of it. You do

1:11:37.600 --> 1:11:41.400
<v Speaker 1>see tingu showing up in video games and manga and

1:11:41.439 --> 1:11:44.639
<v Speaker 1>all other forms of media, but they tend to retain

1:11:44.680 --> 1:11:48.519
<v Speaker 1>a certain seriousness that is lacking from you know, again,

1:11:48.600 --> 1:11:51.960
<v Speaker 1>the Kappa. You don't see Kappa snatching livers out of

1:11:52.000 --> 1:11:55.320
<v Speaker 1>anuses as much anymore, but in these cases, the tingoo

1:11:55.320 --> 1:11:59.600
<v Speaker 1>still tends to retain a certain regal character in a

1:11:59.680 --> 1:12:03.040
<v Speaker 1>in a certain dangerous element as well. So I should

1:12:03.040 --> 1:12:05.559
<v Speaker 1>probably talk about what the tingoo is though, for anyone

1:12:05.600 --> 1:12:09.080
<v Speaker 1>who who is not familiar alright, So the Tingu. They

1:12:09.080 --> 1:12:11.920
<v Speaker 1>are a warrior class of monsters who reside in the

1:12:11.920 --> 1:12:15.599
<v Speaker 1>mountain forest of Mount to Karama, north of Kyoto, and

1:12:15.840 --> 1:12:18.160
<v Speaker 1>their hybridity is that of a bird and a man.

1:12:18.880 --> 1:12:21.080
<v Speaker 1>Usually they're described as having a humanoid body but with

1:12:21.160 --> 1:12:24.120
<v Speaker 1>glowing eyes and a long red beak, and sometimes that

1:12:24.200 --> 1:12:27.800
<v Speaker 1>beak is more depicted as a long nose. So I

1:12:27.680 --> 1:12:30.720
<v Speaker 1>imagine if you've ever played a video game and there's

1:12:30.720 --> 1:12:32.360
<v Speaker 1>a character that seems to have a mask with a

1:12:32.360 --> 1:12:35.479
<v Speaker 1>long red nose, that's essentially a tingu. So they have

1:12:35.520 --> 1:12:39.120
<v Speaker 1>feathered wings, and they're warlike. They're skilled in martial arts.

1:12:39.360 --> 1:12:41.760
<v Speaker 1>Humans sometimes seek them out to learn their arts, but

1:12:41.880 --> 1:12:44.920
<v Speaker 1>frequently go mad upon encountering them, and then of course

1:12:44.960 --> 1:12:47.640
<v Speaker 1>they also have this mischievous side. So if you're if

1:12:47.640 --> 1:12:50.240
<v Speaker 1>you're in the mountain woods and you hear something like laughter,

1:12:50.280 --> 1:12:52.320
<v Speaker 1>well that might be the laughter of Tingu. If a

1:12:52.400 --> 1:12:54.400
<v Speaker 1>tree falls, it might have been taken down by a

1:12:54.479 --> 1:12:58.720
<v Speaker 1>Tingu wind. And these examples are from the book by

1:12:58.880 --> 1:13:04.200
<v Speaker 1>Hruku waka Ashi, the Seven Tingoo Scrolls. So the thing

1:13:04.200 --> 1:13:06.720
<v Speaker 1>about the Tingo is that they were you know, they

1:13:06.840 --> 1:13:10.680
<v Speaker 1>varied inform, purpose, and even alignment. Uh. There were in

1:13:10.720 --> 1:13:13.080
<v Speaker 1>some cases good Tingou, but for the most part, they

1:13:13.080 --> 1:13:17.879
<v Speaker 1>were portrayed as uh, especially in medieval Japan, as being evil, vengeful,

1:13:18.040 --> 1:13:21.719
<v Speaker 1>chaotic spirits. They were enemies of Buddhism. In some cases

1:13:21.720 --> 1:13:25.000
<v Speaker 1>they were falling priests who failed to achieve nirvana, and

1:13:25.040 --> 1:13:28.160
<v Speaker 1>they were the embodiment of Ma or Mara or obstacles

1:13:28.200 --> 1:13:30.800
<v Speaker 1>to Buddhist enlightenment. Now it's worth knowing that they were

1:13:30.800 --> 1:13:34.559
<v Speaker 1>different from moral evil in this regard or or aku

1:13:34.720 --> 1:13:37.240
<v Speaker 1>and this the Tingu were they were. You can essentially

1:13:37.320 --> 1:13:40.240
<v Speaker 1>think of them as obstructionists. Uh, you know they were.

1:13:40.280 --> 1:13:43.120
<v Speaker 1>They were there to just try and prevent you from

1:13:43.200 --> 1:13:46.160
<v Speaker 1>achieving enlightenment, and you had to battle them in your

1:13:46.200 --> 1:13:48.400
<v Speaker 1>life to get past them. So they were kind of

1:13:48.439 --> 1:13:54.160
<v Speaker 1>serious business, you know, uh, and very high minded monstrous symbols.

1:13:54.320 --> 1:13:56.400
<v Speaker 1>And I think that's key to whereas these other examples

1:13:56.439 --> 1:14:00.800
<v Speaker 1>were rural monsters, these were kind of the peasant monsters.

1:14:00.840 --> 1:14:05.080
<v Speaker 1>The tingu was the thinking man's monster, and I think

1:14:05.280 --> 1:14:09.479
<v Speaker 1>that plays into its survival. Yeah, So I wonder if

1:14:10.000 --> 1:14:13.120
<v Speaker 1>something about the level to which a creature is incorporated

1:14:13.200 --> 1:14:17.680
<v Speaker 1>into formalized religion rather than just being a part of

1:14:17.840 --> 1:14:21.679
<v Speaker 1>informal folk creature or deity belief. That's that's true because

1:14:21.720 --> 1:14:25.920
<v Speaker 1>there are shrines even uh with tingou imagery. So they

1:14:25.920 --> 1:14:29.719
<v Speaker 1>were more divine in many respects, and again more more regal,

1:14:29.880 --> 1:14:33.000
<v Speaker 1>more a property of the ruling class and the priestly

1:14:33.160 --> 1:14:36.720
<v Speaker 1>class as well. Um, they were also tied up with

1:14:37.000 --> 1:14:39.120
<v Speaker 1>explanations for a lot of serious stuff that was going

1:14:39.120 --> 1:14:40.759
<v Speaker 1>on in the medieval period, a lot of the chronic

1:14:40.840 --> 1:14:44.840
<v Speaker 1>social disorder and instability. They were. They were symbols of

1:14:44.920 --> 1:14:48.880
<v Speaker 1>chaos to explain the rise of the warrior class war

1:14:49.120 --> 1:14:52.880
<v Speaker 1>and this the political disunity, uh in what some saw

1:14:53.040 --> 1:14:55.960
<v Speaker 1>is the final age of Buddha's teachings at the time.

1:14:56.680 --> 1:14:59.679
<v Speaker 1>So again, you it's not that you won't find cute

1:14:59.680 --> 1:15:02.519
<v Speaker 1>ting you out there or just you know, very pop

1:15:02.600 --> 1:15:07.000
<v Speaker 1>culturally uh distilled images of the tingu. But I feel

1:15:07.040 --> 1:15:09.120
<v Speaker 1>like you see far less of it. The tingoo still

1:15:09.160 --> 1:15:12.400
<v Speaker 1>retains a lot of its original potency. Now that's got

1:15:12.439 --> 1:15:17.120
<v Speaker 1>me wondering about other monsters in other traditions around the

1:15:17.160 --> 1:15:21.360
<v Speaker 1>world and whether the level to which they're incorporated into

1:15:21.400 --> 1:15:26.799
<v Speaker 1>the formalized version of the local religion determines how likely

1:15:26.840 --> 1:15:30.400
<v Speaker 1>they are to be to be euthanized with cuteness. Yeah,

1:15:30.479 --> 1:15:34.360
<v Speaker 1>because you look at Christianity and you you don't see this.

1:15:34.360 --> 1:15:36.080
<v Speaker 1>This is not the case with the devil. You see

1:15:36.120 --> 1:15:40.519
<v Speaker 1>plenty of cute devils out there, But well, yeah you do.

1:15:41.000 --> 1:15:42.559
<v Speaker 1>I guess that's right. I mean I was gonna say,

1:15:42.600 --> 1:15:45.360
<v Speaker 1>you don't see as many cute demons as you see

1:15:45.400 --> 1:15:48.920
<v Speaker 1>like cute vampires and cute werewolves. Yeah, maybe you have

1:15:48.960 --> 1:15:51.559
<v Speaker 1>a point there. Maybe there are they are far more

1:15:51.680 --> 1:15:54.560
<v Speaker 1>cute of vampires and worlds, and there are acute demons

1:15:55.760 --> 1:15:58.639
<v Speaker 1>or some of the more potentially problematic characters. I guess,

1:15:58.640 --> 1:16:01.080
<v Speaker 1>like the the Angel of God. How many how many

1:16:01.120 --> 1:16:05.200
<v Speaker 1>cute angels wrestling humans are there? And I guess you

1:16:05.200 --> 1:16:07.760
<v Speaker 1>also have to ask a question like how how many

1:16:07.800 --> 1:16:10.280
<v Speaker 1>trolls are there in the culture, Like how many, how

1:16:10.320 --> 1:16:12.719
<v Speaker 1>many people were willing to take even you know, sacred

1:16:12.760 --> 1:16:16.559
<v Speaker 1>cows and make them cute just for the sheer, you know,

1:16:16.680 --> 1:16:18.760
<v Speaker 1>just for the giggles of doing it. Well then again,

1:16:18.800 --> 1:16:20.600
<v Speaker 1>I mean, so I think there might be something to

1:16:20.800 --> 1:16:24.320
<v Speaker 1>that sort of blasphemy equivalent. It's not blasphemy against the gods,

1:16:24.360 --> 1:16:27.440
<v Speaker 1>but blasphemy against the monster is a sort of intentional

1:16:27.520 --> 1:16:32.280
<v Speaker 1>rebuke and the desire to undercut their perceived power. There

1:16:32.320 --> 1:16:34.320
<v Speaker 1>might be something to that, But I don't know if

1:16:34.360 --> 1:16:37.160
<v Speaker 1>I really feel that when I, like, if I were

1:16:37.200 --> 1:16:40.360
<v Speaker 1>to draw a cute vampire, I don't know if I'd

1:16:40.400 --> 1:16:44.000
<v Speaker 1>feel spiteful in doing that. Well, I might just feel

1:16:44.120 --> 1:16:47.360
<v Speaker 1>kind of like, oh, that's funny. You can't imagine someone going,

1:16:47.520 --> 1:16:51.240
<v Speaker 1>get away from me, baby Satan. You have no power

1:16:51.280 --> 1:16:54.160
<v Speaker 1>over me. Here, get thee behind me, baby Satan. So

1:16:54.200 --> 1:16:57.680
<v Speaker 1>another thing I was talking to Lauren Vogelbaum about was

1:16:58.080 --> 1:17:00.840
<v Speaker 1>was about this question of what contributes of the transformation

1:17:00.880 --> 1:17:04.000
<v Speaker 1>of terrifying monsters into these cute versions of themselves, And

1:17:04.080 --> 1:17:06.040
<v Speaker 1>she made a point that I thought was really interesting.

1:17:06.840 --> 1:17:10.880
<v Speaker 1>She said, in the context of Japanese depictions of cute

1:17:10.880 --> 1:17:14.479
<v Speaker 1>monsters in manga and anime. Um. What if it's the

1:17:14.520 --> 1:17:19.280
<v Speaker 1>creeping sense of delayed adulthood and the extension of childhood

1:17:19.360 --> 1:17:21.280
<v Speaker 1>that we see in a lot of cultures in the

1:17:21.280 --> 1:17:24.519
<v Speaker 1>twentieth century and especially the second half of the twentieth

1:17:24.520 --> 1:17:28.000
<v Speaker 1>century and in the twenty first century. I mean, maybe

1:17:28.080 --> 1:17:30.840
<v Speaker 1>there are some cultural critics who would come back and say,

1:17:30.920 --> 1:17:32.720
<v Speaker 1>this is not really a thing, this is one of

1:17:32.760 --> 1:17:36.479
<v Speaker 1>those you know, bs trend pieces. But there are a

1:17:36.479 --> 1:17:38.920
<v Speaker 1>lot of people who would argue that there is a

1:17:39.000 --> 1:17:42.680
<v Speaker 1>sort of creeping infantilism among adults in the in the

1:17:42.720 --> 1:17:47.240
<v Speaker 1>Western world especially. I mean, I know you've heard that argument, right, Robert, Yeah, yeah,

1:17:47.240 --> 1:17:50.400
<v Speaker 1>I mean, and certainly you we it does seem like

1:17:50.439 --> 1:17:54.679
<v Speaker 1>we remain many of us remain children longer. We we don't,

1:17:55.000 --> 1:17:57.000
<v Speaker 1>you know, give up all of our childish things as

1:17:57.000 --> 1:18:00.080
<v Speaker 1>we uh as we become adults, right, we tend to

1:18:00.120 --> 1:18:03.360
<v Speaker 1>stay in school longer, we get married later. All of

1:18:03.400 --> 1:18:06.160
<v Speaker 1>these things that are traditionally in cultures thought of as

1:18:06.200 --> 1:18:09.680
<v Speaker 1>sort of rites of passage to adulthood get like delayed

1:18:09.840 --> 1:18:12.439
<v Speaker 1>later and later into life. And so it could be

1:18:12.479 --> 1:18:16.120
<v Speaker 1>possible to think about the idea of of the cuteness

1:18:16.120 --> 1:18:19.360
<v Speaker 1>of monster imagery, uh well, being related to the fact

1:18:19.360 --> 1:18:22.000
<v Speaker 1>that children tend to like cute imagery. So could the

1:18:22.000 --> 1:18:26.959
<v Speaker 1>transformation into cuteness represent an increasingly in fantalize adult cultures

1:18:27.000 --> 1:18:31.200
<v Speaker 1>attempt to make monster folklore more palatable, more cuddly for

1:18:31.280 --> 1:18:34.080
<v Speaker 1>those of us who don't want to hack scariness. Yeah,

1:18:34.200 --> 1:18:35.840
<v Speaker 1>I think it could very well be the case. And

1:18:35.840 --> 1:18:37.800
<v Speaker 1>of course it comes back to the idea too, of

1:18:37.880 --> 1:18:43.280
<v Speaker 1>cute cuteness and monstrosity being upon the same spectrum, being

1:18:43.600 --> 1:18:47.040
<v Speaker 1>within the same dimension. And so there's this. They're interconnected

1:18:47.080 --> 1:18:50.519
<v Speaker 1>already anyway, so it's all the more easier to begin

1:18:50.520 --> 1:18:53.840
<v Speaker 1>tweaking these images and skewing their meaning. Now, I want

1:18:53.840 --> 1:18:56.519
<v Speaker 1>to be clear that I'm not necessarily endorsing the idea

1:18:56.640 --> 1:18:59.320
<v Speaker 1>that adults are more infantile than they used to be.

1:18:59.479 --> 1:19:02.000
<v Speaker 1>I just know that is a theory out there. I'm

1:19:02.000 --> 1:19:05.160
<v Speaker 1>not sure if I buy it. I remain agnostic. You know,

1:19:05.240 --> 1:19:07.479
<v Speaker 1>one more thing that this makes me think about is

1:19:07.560 --> 1:19:10.240
<v Speaker 1>back to our episode on euphemisms. Robert, you remember the

1:19:10.280 --> 1:19:15.160
<v Speaker 1>concept of the euphemism treadmill and the dysphemism treadmill. I do, yes,

1:19:15.280 --> 1:19:18.040
<v Speaker 1>So the euphemism treadmill is this concept. I can't remember

1:19:18.040 --> 1:19:21.000
<v Speaker 1>who came up with it. Was it Stephen Pinker, I believe,

1:19:21.040 --> 1:19:23.920
<v Speaker 1>So that sounds right, and I'm going to say it's

1:19:23.920 --> 1:19:26.639
<v Speaker 1>Stephen Pinker, and I can be the one that's wrong. Essentially,

1:19:26.680 --> 1:19:29.439
<v Speaker 1>the idea is that you have a euphemism, which is

1:19:29.479 --> 1:19:32.400
<v Speaker 1>a term you introduce to be a polite sort of

1:19:32.439 --> 1:19:36.440
<v Speaker 1>illusion word indicate a concept that somehow problematic or offensive

1:19:36.520 --> 1:19:39.639
<v Speaker 1>or causes people, you know, like, uh, it's the nice

1:19:39.760 --> 1:19:42.960
<v Speaker 1>new word that you say, But eventually that word itself

1:19:43.200 --> 1:19:46.559
<v Speaker 1>tends to become perceived in the culture as not nice.

1:19:46.960 --> 1:19:50.439
<v Speaker 1>So for example, uh, crippled was supposed to be the

1:19:50.640 --> 1:19:53.960
<v Speaker 1>nice word for people with disabilities, and then it came

1:19:54.040 --> 1:19:56.479
<v Speaker 1>to become a word that you would never want to

1:19:56.479 --> 1:20:00.639
<v Speaker 1>call somebody um. And so there's this process us like that,

1:20:01.439 --> 1:20:04.440
<v Speaker 1>But then the same thing happens the other way with dysphemisms,

1:20:04.479 --> 1:20:06.800
<v Speaker 1>with words that we want to use with negative connotations.

1:20:06.880 --> 1:20:10.519
<v Speaker 1>So for example, how the word sucks. You know, you

1:20:10.560 --> 1:20:13.080
<v Speaker 1>just say, like that movie really sucked. That used to

1:20:13.080 --> 1:20:16.840
<v Speaker 1>be an incredibly vulgar and offensive, just nasty thing to say,

1:20:16.840 --> 1:20:19.000
<v Speaker 1>and now little kids say it. I mean, it's everywhere

1:20:19.200 --> 1:20:22.280
<v Speaker 1>it's lost its power to shock and offend. So you

1:20:22.280 --> 1:20:25.599
<v Speaker 1>have to keep inventing new words. And so you're saying, essentially,

1:20:25.600 --> 1:20:27.960
<v Speaker 1>we have to keep inventing new monsters as well because

1:20:28.000 --> 1:20:29.880
<v Speaker 1>the old ones lose their power. I mean, I think

1:20:29.880 --> 1:20:32.679
<v Speaker 1>that could to some extent be true. Like uh, that

1:20:32.720 --> 1:20:34.800
<v Speaker 1>we are we may be seeing some kind of equivalent

1:20:34.880 --> 1:20:38.719
<v Speaker 1>of the dysphamism treadmill with the monsters of old. Over time,

1:20:39.000 --> 1:20:41.439
<v Speaker 1>they're just going to lose their power to shock and

1:20:41.479 --> 1:20:44.240
<v Speaker 1>offend and they become like the little kids saying sucks,

1:20:44.560 --> 1:20:48.280
<v Speaker 1>the little kids running around with cute vampire dolls. And

1:20:48.360 --> 1:20:51.439
<v Speaker 1>it really it's super hard nowadays with the Internet because

1:20:51.439 --> 1:20:53.559
<v Speaker 1>you have like a probably a lag time of just

1:20:54.080 --> 1:20:57.639
<v Speaker 1>hours after a film comes out before someone has made

1:20:57.680 --> 1:21:00.080
<v Speaker 1>a cute button or a cute T shirt or is

1:21:00.200 --> 1:21:04.120
<v Speaker 1>to meme based on that monster. Yeah, it happens immediately

1:21:04.200 --> 1:21:06.840
<v Speaker 1>when when there's a new movie, it happens, uh. And

1:21:07.040 --> 1:21:09.719
<v Speaker 1>I think it creates a great challenge for say, horror

1:21:09.760 --> 1:21:13.680
<v Speaker 1>movie creators to make a traditional monster scary. Again, think

1:21:13.680 --> 1:21:16.640
<v Speaker 1>about how many recent vampire movies you can think of

1:21:16.720 --> 1:21:20.160
<v Speaker 1>that have really scary vampires. They've sort of lost their

1:21:20.200 --> 1:21:22.720
<v Speaker 1>power haven't they. Yeah, so if you you just can't

1:21:22.760 --> 1:21:24.720
<v Speaker 1>trot off the same vampire over and over again because

1:21:24.960 --> 1:21:28.040
<v Speaker 1>nobody's buying it anymore. Right. I mean when Bell Leeghostie

1:21:28.120 --> 1:21:30.280
<v Speaker 1>first showed up on screens, he had people screaming in

1:21:30.320 --> 1:21:32.320
<v Speaker 1>the aisles of theaters. Now you watch it and Bill

1:21:32.400 --> 1:21:34.800
<v Speaker 1>Leegostie is great, but he's not scary. Yeah. We often

1:21:34.840 --> 1:21:38.200
<v Speaker 1>forget just how how terrifying that performance actually was, and

1:21:38.280 --> 1:21:40.080
<v Speaker 1>he is really if you if you look at it

1:21:40.080 --> 1:21:42.080
<v Speaker 1>with new eyes, Yeah, especially if you knew that he

1:21:42.080 --> 1:21:44.880
<v Speaker 1>would end up in Edward movies. That's true. That's true.

1:21:46.520 --> 1:21:49.040
<v Speaker 1>All right, Well, there you have it. We have explored

1:21:49.240 --> 1:21:53.320
<v Speaker 1>the monstrous, we've explored the cute, and we have explored

1:21:53.360 --> 1:21:56.000
<v Speaker 1>the bridge between. I want to know from you out there,

1:21:56.280 --> 1:22:00.240
<v Speaker 1>what do you think is going on psychologically culturally? Is

1:22:00.280 --> 1:22:03.800
<v Speaker 1>happening when we take these horrifying images and creatures and

1:22:03.840 --> 1:22:06.719
<v Speaker 1>make them into cute plush dolls to cuddle with? Why

1:22:06.760 --> 1:22:09.080
<v Speaker 1>do we keep doing it? And what effect does it

1:22:09.160 --> 1:22:11.600
<v Speaker 1>have on the culture? Yeah? What are your favorite examples

1:22:11.640 --> 1:22:15.280
<v Speaker 1>of this process? And what monsters, if any, have not

1:22:15.400 --> 1:22:18.519
<v Speaker 1>gone cute? Uh? And for how long will they remain

1:22:18.560 --> 1:22:21.960
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1:22:28.400 --> 1:22:30.160
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