WEBVTT - The Monstrosity/Cuteness Spectrum

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<v Speaker 1>Welcome to Stuff to Blow your Mind from how Stuffworks

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<v Speaker 1>dot com. Hey you welcome to stuff to Blow your mind.

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<v Speaker 1>My name is Robert Lamb and I'm Joe McCormick. Hey, Robert,

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<v Speaker 1>have you seen all these cute Jason Vorhees dolls and

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<v Speaker 1>cartoons and fan art all over the Internet. Of course

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<v Speaker 1>you have. I've at least seen some of it. But

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<v Speaker 1>I know you shared with me an image of Jason

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<v Speaker 1>plush doll, and I had not encountered that specific cute

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<v Speaker 1>horror before. So he's got the machete and there's blood

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<v Speaker 1>on the machete. But he's adorable, but he has blood

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<v Speaker 1>on it, like you know, murder weapons. I mean, even

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<v Speaker 1>if we didn't know who he is, the context here

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<v Speaker 1>is that this is a killer. Yeah. He's got a

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<v Speaker 1>huge head, huge low set eyes. He just looks so sweet,

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<v Speaker 1>little stumpy limbs. He's like a little cute baby Jason.

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<v Speaker 1>And there are cute Freddy Krueger's in the same way,

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<v Speaker 1>cute Freddy Kruger cartoons, dolls, toys, uh things all over

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<v Speaker 1>the Internet. And you've seen the cute vampires, the cute werewolves,

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<v Speaker 1>cute versions of the girl from the Ring. I looked

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<v Speaker 1>it up that exists cute predators from the movie Predator.

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<v Speaker 1>I saw that that's that's kind of easy, because the

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<v Speaker 1>predator already has a sort of baby shaped head. You

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<v Speaker 1>just make the eyes bigger. They're cute xeno morphs. You'd

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<v Speaker 1>think that'd be difficult to do, but they're all over

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<v Speaker 1>the internet. What is with this epidemic of monsters originally

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<v Speaker 1>imagined to be horrifying, threatening to haunt our dreams, to

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<v Speaker 1>chase us through our nightmares, to murder us and our friends,

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<v Speaker 1>and instead we're making all these versions of them that

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<v Speaker 1>are adorable, with infantile characteristics that you just want to

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<v Speaker 1>hug and snuggle. It seems inevitable, doesn't it, even even

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<v Speaker 1>in weird cases like, for instance, the Babba Duke, which

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<v Speaker 1>is like a child murdering monster, right, And then the

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<v Speaker 1>same with penny Wise the clown. Like you would think

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<v Speaker 1>that Pennywise, this thing that appears as a clown in

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<v Speaker 1>order to, you know, drain the essence out of children

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<v Speaker 1>and pull them into horrify them and pull them into sewers.

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<v Speaker 1>You would think that would be beyond our ability to

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<v Speaker 1>make cute. And yet just the other day I was

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<v Speaker 1>looking at a cute pins of Pennywise, I'll cute it up. Yeah. Well,

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<v Speaker 1>if you want to go in the cosmic direction, how

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<v Speaker 1>about all the cute Illifid montheror the cute you know,

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<v Speaker 1>uh cathuloom with those stuff. Yeah, when cute cute plush case.

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<v Speaker 1>When my son came into my life, but I was,

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<v Speaker 1>one of the first things we gave him was a

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<v Speaker 1>plush Cathulu, which he loves. And it's an adorable looking creature.

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<v Speaker 1>But yeah, he doesn't even know that it is essentially

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<v Speaker 1>supposed to be a scary monster. I guess it's not

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<v Speaker 1>funny to children in the same way it is funny

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<v Speaker 1>to adults. No, that he just sees it as a cool,

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<v Speaker 1>pretend little creature. It's like if you encountered snuff alophagus

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<v Speaker 1>and then somebody said, oh, yes, stuff alophagus is actually

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<v Speaker 1>a patterned after this hideous monster, right, this thing that

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<v Speaker 1>snorts you up as a liquid through its trunk. Though,

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<v Speaker 1>I do want to say, before this epidemic of cute

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<v Speaker 1>cartoon versions and cute dolls and stuff like that of

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<v Speaker 1>say Freddy Krueger, there is a precedent for this within

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<v Speaker 1>the horror media itself. Because you've seen the Freddy Krueger movies,

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<v Speaker 1>right the Nightmare on Elm Street. I've seen the first one,

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<v Speaker 1>and 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 clips 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>and ingenious kills. That's that all the compilers together for me. Well,

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<v Speaker 1>there there's definitely an arc throughout the series where, over

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<v Speaker 1>time the Freddy Krueger of the first movie and the

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<v Speaker 1>first night Nightmare on Elm Street, I think Wes Craven

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<v Speaker 1>went out of his way to make him not just

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<v Speaker 1>a threatening monster, the standard kind of monster that will

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<v Speaker 1>hurt you and chases you, but to make him repulsive

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<v Speaker 1>and really just nasty. I mean, Freddy Krueger in the

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<v Speaker 1>first movie is a character who's supposed to be a

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<v Speaker 1>child murderer, and there are these suggestions of perversity and

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<v Speaker 1>this this kind of gross creepiness, not just threatening monstrosity,

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<v Speaker 1>and so from that point, I think it's really amazing

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<v Speaker 1>that over the arc of the series Freddie becomes sort

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<v Speaker 1>of almost something like an anti hero, Like he's never

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<v Speaker 1>actually a good guy, but he stops becoming this gross

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<v Speaker 1>creep that you don't even want to look at, and

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<v Speaker 1>becomes this jokester who dances and mugs for the camera

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<v Speaker 1>and has one liners, makes jokes, and he becomes the

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<v Speaker 1>star of the films. He becomes the reason people watch it,

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<v Speaker 1>and it's because he's fun and he's comic. He becomes

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<v Speaker 1>the crypt keeper, he becomes Hull Cogan. Uh. And then

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<v Speaker 1>it's certainly by Jason versus Freddie you're probably rooting for

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<v Speaker 1>one or the other. He is, like, there's kind of

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<v Speaker 1>a fifty split there that that you may be backing

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<v Speaker 1>this character in the brawl. Yeah, and maybe you could

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<v Speaker 1>chalk that up in the Fredd movies just to the

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<v Speaker 1>actor who played him, Robert England, being a great and

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<v Speaker 1>likable actor, despite the fact that he settled with this

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<v Speaker 1>incredibly repulsive role. Uh, maybe Robert England just bleeds through

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<v Speaker 1>so much that you want to make him more and

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<v Speaker 1>more likable. Well. It it even got to the point

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<v Speaker 1>when they when the remake of Nightmare Him Street came out. Um,

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<v Speaker 1>a lot of people didn't like it. I actually really

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<v Speaker 1>enjoyed it. I thought it was. I thought it was

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<v Speaker 1>a fine hard film. I didn't like it, he didn't

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<v Speaker 1>like I. I I enjoyed it. But then again, I'm less

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<v Speaker 1>attached to the series. But but one of the criticisms

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<v Speaker 1>that I saw level at it was how could you

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<v Speaker 1>make Freddie a pedophile? How could you make this his avert,

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<v Speaker 1>make this creepiness in his character so avert, as if

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<v Speaker 1>that like ruined a hero and not just made a

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<v Speaker 1>grotesque monster a little creepier. I think it was always

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<v Speaker 1>kind of implicitly suggested back in the first movie. Look,

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<v Speaker 1>I mean, they never said that outright that I recall,

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<v Speaker 1>but it's always there in the fact that, like we

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<v Speaker 1>were saying, he's not just a threat, he's a creep

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<v Speaker 1>he's perverse. Yeah, So it's it's interesting to see how

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<v Speaker 1>people responded to kind of a doubling down on on

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<v Speaker 1>on the grotesque monstrosity of the character in a way

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<v Speaker 1>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 Nutmaar 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 folkloreic 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 you inevitably see people who say,

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<v Speaker 1>do a love crafty and take on totoro or and

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<v Speaker 1>then there's a whole area of Kauai known as Kauai

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<v Speaker 1>and noir, which is like dark cute where they have

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<v Speaker 1>something that pretty much intentionally has a lag or maybe

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<v Speaker 1>a tentacle in both the cute and the monstrous content bucket.

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<v Speaker 1>I feel like this is something that very often happens

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<v Speaker 1>in comedy animation. I think you know, shows like South

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<v Speaker 1>Park and Futurama and Simpsons and stuff like that always

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<v Speaker 1>have a scene at some point where a very cute

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<v Speaker 1>animal turns out to be a horrifying killer. 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 interesting 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 Tango. 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, right, But if you if you really

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<v Speaker 1>have to, you know, if you really force somebody to

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<v Speaker 1>to define it, what you tend to think about something

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<v Speaker 1>that is awesome inform or size. It's novel and it's

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<v Speaker 1>chimerical combination of natural forms, you know, like it's got

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<v Speaker 1>the head of a sea horse in the body of

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<v Speaker 1>a cow. That's a monster um or you know, you

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<v Speaker 1>know where it's just a giant sea horse. A sea

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<v Speaker 1>horse the size of the school bus would also be

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<v Speaker 1>a monster. I subscribe to the Metallica theory of monster dum,

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<v Speaker 1>which is that a monster is the thing that should

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<v Speaker 1>not be. It's a thing that you behold and realize

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<v Speaker 1>that it is not only not something you recognize from nature,

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<v Speaker 1>but 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 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 if not a message

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<v Speaker 1>that is tied up in the monster's form, then tied

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<v Speaker 1>up in the monsters presence or in the stories about it,

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<v Speaker 1>Like this monster is a danger to you because of why,

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<v Speaker 1>because you went somewhere, or you did something, or you're

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<v Speaker 1>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 whole there, But we can tease it

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<v Speaker 1>apart to a certain extent. We can say, look at

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<v Speaker 1>almost a universal images of of the cute and see

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<v Speaker 1>what's connecting with us there, and then figure out why

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<v Speaker 1>it's connecting with us. So, for instance, kittens, babies, or

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<v Speaker 1>of course Hello Kitty, which is essentially a kitten combined

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<v Speaker 1>with a baby or a small child with psychedelic color schemes.

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<v Speaker 1>Psychedelic color schemes. And then of course many cute creatures

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<v Speaker 1>of either real ones or fanciful ones. What do they have?

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<v Speaker 1>They have big adorable eyes or perhaps big jowls, baby

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<v Speaker 1>like cheeks. They're kind of Winston Churchill's yeah no no,

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<v Speaker 1>so yeah, there do appear to be some biological roots

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<v Speaker 1>to our recognition of cuteness. It does seem to go

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<v Speaker 1>into our mammalian brains and not just into cultural categories.

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<v Speaker 1>So culture may very well inform a lot of what

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<v Speaker 1>we find cute downstream of these biological cues. So, in

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<v Speaker 1>his eighteen seventy two book The Freshion of the Emotions

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<v Speaker 1>in Man and Animals, Charles Darwin suggested that natural selection

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<v Speaker 1>is probably gonna favor creatures which, in infancy possess features

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<v Speaker 1>that cause the adults of that species to protect them

0:12:14.040 --> 0:12:16.719
<v Speaker 1>and take care of their needs. Right, if you are

0:12:16.720 --> 0:12:19.560
<v Speaker 1>a species that has a genome that says we usually

0:12:19.559 --> 0:12:22.880
<v Speaker 1>give birth to babies we find repulsive and don't want

0:12:22.920 --> 0:12:27.000
<v Speaker 1>anything to do with, that species, isn't gonna do very well, right,

0:12:27.160 --> 0:12:29.160
<v Speaker 1>or at least you're gonna have a situation like the

0:12:29.200 --> 0:12:32.480
<v Speaker 1>Komodo dragon, where the young of the Komodo dragon they

0:12:32.559 --> 0:12:34.560
<v Speaker 1>pretty much they're on their own right and they have

0:12:34.640 --> 0:12:38.840
<v Speaker 1>to protect themselves from such threats as adult komodo dragons exactly.

0:12:38.880 --> 0:12:41.839
<v Speaker 1>So this would be in species that need to spend

0:12:41.920 --> 0:12:44.600
<v Speaker 1>a lot of time protecting and caring for their young.

0:12:45.040 --> 0:12:48.840
<v Speaker 1>This is something we see in mammals right, and other species,

0:12:48.920 --> 0:12:52.560
<v Speaker 1>but especially in mammals. So a lot of Darwin's book

0:12:52.600 --> 0:12:55.800
<v Speaker 1>deals with things like the screams of infants and how

0:12:55.840 --> 0:13:00.200
<v Speaker 1>the scream of an infant elicits parental attention. But you really,

0:13:00.240 --> 0:13:03.040
<v Speaker 1>if an object is screaming at you, you don't you

0:13:03.120 --> 0:13:05.560
<v Speaker 1>just you know, don't you just find it annoying? Like

0:13:05.640 --> 0:13:07.280
<v Speaker 1>you want to get away from it. Like if there's

0:13:07.320 --> 0:13:10.040
<v Speaker 1>just us an orb in a room screaming at you,

0:13:10.080 --> 0:13:13.640
<v Speaker 1>I wouldn't want to care for it. I would run away. Correct. Yeah,

0:13:13.640 --> 0:13:17.199
<v Speaker 1>If if a human on a train is screaming, um,

0:13:17.520 --> 0:13:19.720
<v Speaker 1>either may be you want to find out what's happening.

0:13:19.720 --> 0:13:22.760
<v Speaker 1>You might even want to help. But there's there's at

0:13:22.800 --> 0:13:25.760
<v Speaker 1>least that question mark phase of the screaming. Right, what

0:13:25.920 --> 0:13:27.640
<v Speaker 1>is going on here? Let me find out so that

0:13:27.679 --> 0:13:30.760
<v Speaker 1>I can act accordingly. Yeah, it's attention getting, But the

0:13:30.800 --> 0:13:33.240
<v Speaker 1>demands of an infant have to be more than simply

0:13:33.280 --> 0:13:35.960
<v Speaker 1>attention getting to be adaptive. They have to be sharpened

0:13:36.200 --> 0:13:40.240
<v Speaker 1>to appeal to specific vulnerabilities in the adult caregiver's brain,

0:13:40.440 --> 0:13:46.360
<v Speaker 1>like vulnerabilities that soften anger responses and encourage protectiveness, and

0:13:46.440 --> 0:13:50.920
<v Speaker 1>encourage generosity and sharing of resources and so forth. So

0:13:51.080 --> 0:13:54.520
<v Speaker 1>something about the infant version of an animal has to

0:13:54.559 --> 0:13:57.839
<v Speaker 1>convince the adult version of that animal to feel an

0:13:57.840 --> 0:14:01.679
<v Speaker 1>attachment and to make sacrifices on behalf of this little creature.

0:14:02.400 --> 0:14:03.920
<v Speaker 1>Now we'll talk about this more in a second. But

0:14:04.000 --> 0:14:08.120
<v Speaker 1>in some species these appeals for parenting could be straightforwardly chemical, right,

0:14:08.200 --> 0:14:12.199
<v Speaker 1>Pheromones and scent would be examples. But couldn't these biological

0:14:12.240 --> 0:14:16.160
<v Speaker 1>appeals also be visual? It makes sense, right, that's and

0:14:16.679 --> 0:14:18.960
<v Speaker 1>one of the most immediate ways to interact with with

0:14:19.040 --> 0:14:21.880
<v Speaker 1>an object or being is you see them and then

0:14:22.040 --> 0:14:24.960
<v Speaker 1>you respond. Right. So, in the middle of the twentieth century,

0:14:25.000 --> 0:14:29.680
<v Speaker 1>the Austrian ethologist Conrad Lorenz, who I guess we should

0:14:29.720 --> 0:14:32.120
<v Speaker 1>maybe acknowledged it's always weird, like should you bring this

0:14:32.200 --> 0:14:35.320
<v Speaker 1>up or not? He was also a Nazi. After World

0:14:35.320 --> 0:14:38.200
<v Speaker 1>War Two repudiated his views. I'm not aware that his

0:14:38.280 --> 0:14:40.760
<v Speaker 1>ideology played any role in coming up with this schema

0:14:40.800 --> 0:14:43.280
<v Speaker 1>we're about to talk about, but I guess it's worth acknowledging.

0:14:43.400 --> 0:14:45.840
<v Speaker 1>Oh yeah, I mean, I think it's always worth noting

0:14:46.120 --> 0:14:49.160
<v Speaker 1>when a scientist has that in their background, because in

0:14:49.240 --> 0:14:51.920
<v Speaker 1>some cases you you definitely have science that it was

0:14:52.240 --> 0:14:57.360
<v Speaker 1>skewed or compromised by its association with the Third Reich. Uh,

0:14:57.440 --> 0:14:59.480
<v Speaker 1>so you have you have to at least acknowledge that

0:14:59.480 --> 0:15:02.080
<v Speaker 1>it was there in order to determine if it was

0:15:02.120 --> 0:15:04.400
<v Speaker 1>a factor. Yeah, I mean, like you had people doing

0:15:04.440 --> 0:15:08.000
<v Speaker 1>science that was ideologically determined, not very objective. But I

0:15:08.040 --> 0:15:11.440
<v Speaker 1>don't think that's necessarily the case in this case. So

0:15:11.680 --> 0:15:16.560
<v Speaker 1>Larens plunged into this field by observing animal species and

0:15:16.600 --> 0:15:19.800
<v Speaker 1>coming up with what's known as the Kinschen Schemma or

0:15:19.840 --> 0:15:22.520
<v Speaker 1>the baby schema. It's a list of features that he

0:15:22.600 --> 0:15:27.040
<v Speaker 1>believed were sculpted in order to trigger or release caregiving

0:15:27.080 --> 0:15:31.600
<v Speaker 1>behaviors in adult animals. And he gave about seven criteria.

0:15:31.760 --> 0:15:33.640
<v Speaker 1>So let me know what you think about these. Robert

0:15:34.520 --> 0:15:39.080
<v Speaker 1>A large head Okay, Yeah, babies have big heads. Predominance

0:15:39.160 --> 0:15:41.360
<v Speaker 1>of the brain capsule. So that's going to mean not

0:15:41.440 --> 0:15:44.160
<v Speaker 1>just a large head, but sort of the large forehead,

0:15:44.280 --> 0:15:46.520
<v Speaker 1>like the swelling of the upper part of the head,

0:15:47.800 --> 0:15:53.080
<v Speaker 1>large and low lying eyes, a bulging cheek region. There's

0:15:53.120 --> 0:15:58.600
<v Speaker 1>the Churchill jowls. We're talking about, short and thick extremities,

0:15:59.760 --> 0:16:03.880
<v Speaker 1>a springy or elastic consistency. Yeah, they when you when

0:16:03.880 --> 0:16:07.440
<v Speaker 1>you poke them in a soft body, there's your plush doll.

0:16:07.960 --> 0:16:13.200
<v Speaker 1>And finally, clumsy movements, Yes, the toddling of the toddler right,

0:16:13.720 --> 0:16:17.720
<v Speaker 1>and subsequent studies have found evidence to partially support Lorenz's schema.

0:16:17.800 --> 0:16:20.080
<v Speaker 1>So this is one reason to think that, you know,

0:16:20.440 --> 0:16:22.840
<v Speaker 1>even if he's got some kind of crazy ideology, there

0:16:22.920 --> 0:16:25.360
<v Speaker 1>might be something to this because subsequent studies seem to

0:16:25.400 --> 0:16:28.120
<v Speaker 1>find some of the same stuff is true. So I'll

0:16:28.120 --> 0:16:31.200
<v Speaker 1>mention one study from two thousand nine published in Ethology

0:16:31.240 --> 0:16:34.320
<v Speaker 1>by Melanie Glocker at All, and this is called baby

0:16:34.400 --> 0:16:39.560
<v Speaker 1>schema in Infant Faces induces cuteness, perception and motivation for

0:16:39.640 --> 0:16:42.840
<v Speaker 1>caretaking in adults. And what they did in this study

0:16:42.920 --> 0:16:46.880
<v Speaker 1>was they used real photos of infants digitally manipulated to

0:16:47.040 --> 0:16:50.760
<v Speaker 1>accentuate or to downplay some of the features that are

0:16:50.760 --> 0:16:55.120
<v Speaker 1>in line with Lorenz's criteria. And so among a group

0:16:55.160 --> 0:16:59.360
<v Speaker 1>of undergraduates, the study found that the faces manipulated towards

0:16:59.440 --> 0:17:01.760
<v Speaker 1>the criteria as a meaning they manipulated them to have

0:17:01.920 --> 0:17:06.119
<v Speaker 1>larger eyes or a rounder face or a higher forehead,

0:17:06.520 --> 0:17:10.600
<v Speaker 1>were judged to be cuter and elicited greater motivation for caregiving.

0:17:10.640 --> 0:17:14.120
<v Speaker 1>People said they were more likely to give care to these, uh,

0:17:14.160 --> 0:17:17.080
<v Speaker 1>these more baby scheme of faces than the ones where

0:17:17.080 --> 0:17:21.800
<v Speaker 1>they really downplayed those criteria, giving them smaller eyes, smaller

0:17:21.840 --> 0:17:26.280
<v Speaker 1>foreheads and narrower face and stuff like that. Now I've

0:17:26.280 --> 0:17:28.560
<v Speaker 1>got a picture here, Yeah, I'm I'm looking at this

0:17:28.680 --> 0:17:32.879
<v Speaker 1>right now. So, um, basically we have an array of

0:17:32.960 --> 0:17:36.200
<v Speaker 1>six images, three per row. So we have this grid

0:17:36.240 --> 0:17:40.000
<v Speaker 1>of baby heads here that we're looking at and um

0:17:40.040 --> 0:17:43.199
<v Speaker 1>and in the idea that there's a change in uh

0:17:44.040 --> 0:17:47.320
<v Speaker 1>like cuteness from left to right. Yeah, So you've got

0:17:47.359 --> 0:17:50.280
<v Speaker 1>like normal baby heads in the middle, and then on

0:17:50.320 --> 0:17:54.159
<v Speaker 1>the right you've got ultra babified baby faces with like

0:17:54.200 --> 0:17:58.000
<v Speaker 1>these gigantic eyes, really round faces, really sort of low

0:17:58.119 --> 0:18:01.919
<v Speaker 1>faces with large foreheads, big brain capsules. And then on

0:18:01.960 --> 0:18:05.960
<v Speaker 1>the right you've got unbabified baby faces that look sort

0:18:05.960 --> 0:18:09.119
<v Speaker 1>of more like the kid in the omen or they

0:18:09.200 --> 0:18:12.080
<v Speaker 1>look more adult. Basically, they look more like old men,

0:18:12.359 --> 0:18:14.639
<v Speaker 1>you know. They're they're kind of in that category of

0:18:14.680 --> 0:18:18.159
<v Speaker 1>like the older baby babies that when you look at

0:18:18.200 --> 0:18:20.399
<v Speaker 1>them and maybe you you cringe a little bit before

0:18:20.440 --> 0:18:24.440
<v Speaker 1>you tell the parents that it's a beautiful baby. Yeah,

0:18:24.480 --> 0:18:28.000
<v Speaker 1>And they tend to have like smaller eyes, a smaller forehead,

0:18:28.880 --> 0:18:32.399
<v Speaker 1>a narrower head, and a less rounding of the skull

0:18:32.480 --> 0:18:36.480
<v Speaker 1>that they look they look like weird adults rather than babies,

0:18:37.160 --> 0:18:38.919
<v Speaker 1>you know. And it's interesting to to look at this

0:18:38.960 --> 0:18:42.080
<v Speaker 1>and think of it in in light of our basically

0:18:42.160 --> 0:18:45.600
<v Speaker 1>our evolved reaction to these faces. I was looking at

0:18:45.680 --> 0:18:48.280
<v Speaker 1>a study that said the scientists have used magneto and

0:18:48.320 --> 0:18:52.200
<v Speaker 1>cephalography to observe a seventh of a second response time

0:18:52.560 --> 0:18:55.760
<v Speaker 1>in adults to unfamiliar infant faces, but of course not

0:18:55.840 --> 0:18:58.840
<v Speaker 1>adult faces. And that's going to that's uh, that difference

0:18:58.920 --> 0:19:01.840
<v Speaker 1>is gonna be manifest in this array of faces as well.

0:19:01.880 --> 0:19:04.840
<v Speaker 1>Like the cute or the baby, the more immediate your

0:19:04.840 --> 0:19:07.239
<v Speaker 1>response to it, I imagine. So, like you see this

0:19:07.320 --> 0:19:10.800
<v Speaker 1>cute baby face with the highly babified features, and you're like,

0:19:10.920 --> 0:19:13.120
<v Speaker 1>whoa that I need to pay attention to that. Yeah,

0:19:13.160 --> 0:19:14.800
<v Speaker 1>I've got to look at that, and if it needs something,

0:19:14.840 --> 0:19:16.720
<v Speaker 1>I guess I will go buy it some milk or

0:19:16.760 --> 0:19:19.640
<v Speaker 1>some pudding or whatever it is. Baby's eat, right. Put

0:19:19.720 --> 0:19:22.480
<v Speaker 1>zip ties on all my cabinets, those horrible plastic things

0:19:22.520 --> 0:19:26.200
<v Speaker 1>and all my wall plugs. I know, I'm still trying

0:19:26.240 --> 0:19:29.200
<v Speaker 1>to work through all the baby proofing on my house. Really, yeah,

0:19:29.240 --> 0:19:31.600
<v Speaker 1>there's still some annoying baby proofing that I haven't quite

0:19:31.680 --> 0:19:36.040
<v Speaker 1>like broken by forcing a grower open. But so one

0:19:36.040 --> 0:19:39.239
<v Speaker 1>of the interesting things about the recognition of cuteness and

0:19:39.400 --> 0:19:42.040
<v Speaker 1>it's biological function is that it appears to work not

0:19:42.160 --> 0:19:46.280
<v Speaker 1>just within species. Now, I can't see any real reason

0:19:46.800 --> 0:19:51.560
<v Speaker 1>that you would evolve to have a caregiving preference for

0:19:51.680 --> 0:19:54.240
<v Speaker 1>animals other than your own species. So it might be

0:19:54.280 --> 0:19:56.800
<v Speaker 1>one of those things that's just a byproduct of something

0:19:56.840 --> 0:19:59.640
<v Speaker 1>that's highly adaptable. Yeah, I mean, we're all we're related

0:19:59.680 --> 0:20:02.640
<v Speaker 1>to all the the other mammalion creatures, and and they're

0:20:02.640 --> 0:20:05.720
<v Speaker 1>all they all have the basically basically the same survival

0:20:06.240 --> 0:20:10.040
<v Speaker 1>um techniques in place in terms of parental care for

0:20:10.119 --> 0:20:12.359
<v Speaker 1>the infant. Yeah, and it's kind of obvious from our

0:20:12.400 --> 0:20:15.879
<v Speaker 1>experiences with kittens and puppies and so forth. But experiments

0:20:15.880 --> 0:20:19.399
<v Speaker 1>do confirm that our appreciation for cuteness goes beyond the

0:20:19.440 --> 0:20:22.840
<v Speaker 1>infant Homo sapiens. One example is a study found by

0:20:22.880 --> 0:20:26.000
<v Speaker 1>Anthony Little from two thousand and twelve published again in

0:20:26.080 --> 0:20:30.920
<v Speaker 1>Ethology called Manipulation of Infant Like Traits Effects Perceived cuteness

0:20:30.920 --> 0:20:35.159
<v Speaker 1>of infante, adults and cat faces. So it found that

0:20:35.480 --> 0:20:40.520
<v Speaker 1>among images of three types of faces, babies, adults, and cats,

0:20:41.240 --> 0:20:43.479
<v Speaker 1>first of all, people found the babies and the cats

0:20:43.600 --> 0:20:47.360
<v Speaker 1>cuter than adults. But then also when the faces from

0:20:47.400 --> 0:20:51.639
<v Speaker 1>all three categories were manipulated to have baby scheme of characteristics,

0:20:51.680 --> 0:20:55.640
<v Speaker 1>for example decreasing the jaws, eyes, and increasing the forehead height,

0:20:55.920 --> 0:20:58.880
<v Speaker 1>people found them cuter. And this worked for adult faces,

0:20:58.960 --> 0:21:01.800
<v Speaker 1>for human baby face is and for cat faces. Okay,

0:21:01.840 --> 0:21:04.160
<v Speaker 1>so getting into kind of the Betty boot area there

0:21:04.480 --> 0:21:11.119
<v Speaker 1>of like the weird like infantile but but arguably attractive

0:21:11.160 --> 0:21:14.600
<v Speaker 1>adult female. Yeah, it's it's just seeming to imply that

0:21:14.720 --> 0:21:18.919
<v Speaker 1>we have the same kind of caregiving response or cuteness

0:21:19.000 --> 0:21:23.000
<v Speaker 1>response to faces of all different types of creatures, no

0:21:23.040 --> 0:21:26.520
<v Speaker 1>matter what age and no matter what species. Even if

0:21:26.520 --> 0:21:28.840
<v Speaker 1>there's a face and you make these certain types of

0:21:28.960 --> 0:21:32.240
<v Speaker 1>changes to the face, we think it's cute usually and

0:21:32.320 --> 0:21:35.480
<v Speaker 1>we respond with all you know, zip tide, the chemical cabinet.

0:21:36.280 --> 0:21:38.000
<v Speaker 1>You know, it's interesting to think of it in terms

0:21:38.040 --> 0:21:42.480
<v Speaker 1>of survival adaptations for non human animals when you think

0:21:42.680 --> 0:21:47.679
<v Speaker 1>of of domesticated animals, cats and dogs, because certainly, I

0:21:47.680 --> 0:21:50.399
<v Speaker 1>think that I've certainly read some studies that argue for

0:21:50.480 --> 0:21:54.480
<v Speaker 1>the the the cat's ability to essentially hijack us by

0:21:54.480 --> 0:21:56.760
<v Speaker 1>making us think it's a baby on some level, you know,

0:21:56.840 --> 0:21:58.760
<v Speaker 1>and and and I think dogs do that too to

0:21:58.840 --> 0:22:01.040
<v Speaker 1>a large extent, as it's sorta with puppies. So I

0:22:01.040 --> 0:22:04.600
<v Speaker 1>could see it as a situation where uh, an infant

0:22:04.680 --> 0:22:08.639
<v Speaker 1>dog or or cat that is either found or s

0:22:08.640 --> 0:22:11.720
<v Speaker 1>obtained when the parents are killed like suddenly, those are

0:22:11.840 --> 0:22:16.000
<v Speaker 1>less likely to be then killed and eaten or skinned

0:22:16.080 --> 0:22:18.800
<v Speaker 1>or left for dead by the humans who have found

0:22:18.840 --> 0:22:22.360
<v Speaker 1>it if it hits those same triggers you know. Now,

0:22:22.640 --> 0:22:25.240
<v Speaker 1>another study I came across, the two thousand twelve Japanese

0:22:25.240 --> 0:22:28.360
<v Speaker 1>study publishing p OS one, and they tested the effect

0:22:28.600 --> 0:22:32.560
<v Speaker 1>of viewing kauai images or cute images on attentiveness, and

0:22:32.600 --> 0:22:36.800
<v Speaker 1>they found that individuals who viewed infinite animal images performed

0:22:36.840 --> 0:22:41.800
<v Speaker 1>tasks better than those who viewed adult animals. Yeah, seems

0:22:42.359 --> 0:22:44.000
<v Speaker 1>like so just if you had to have a calendar

0:22:44.040 --> 0:22:47.959
<v Speaker 1>at your desk, have the baby animals calendar as opposed

0:22:48.000 --> 0:22:51.399
<v Speaker 1>to the grown up animals calendar. Huh. I don't know.

0:22:51.400 --> 0:22:54.639
<v Speaker 1>I feel I feel unfairly skeptical of that result. Has

0:22:54.680 --> 0:22:58.520
<v Speaker 1>that been replicated? Well, love, Well, let's let's let's see.

0:22:58.720 --> 0:23:01.080
<v Speaker 1>So it's not just a matter according to this study

0:23:01.080 --> 0:23:04.280
<v Speaker 1>of cute things making us happier or amusing us. They

0:23:04.359 --> 0:23:11.080
<v Speaker 1>also allegedly improve performance in quote tasks that require behavioral carefulness. Oh,

0:23:11.160 --> 0:23:13.520
<v Speaker 1>I can see that. Yeah, so it's not it's not

0:23:13.560 --> 0:23:15.880
<v Speaker 1>so much. There's not a magical effect going on here.

0:23:15.960 --> 0:23:19.520
<v Speaker 1>This is the idea that the cute visible stimuli may

0:23:19.560 --> 0:23:23.639
<v Speaker 1>actually narrow the breath of attentional focus. I can see that. No,

0:23:23.840 --> 0:23:27.000
<v Speaker 1>like that seeing a baby face would put the mind

0:23:27.040 --> 0:23:30.400
<v Speaker 1>into a don't drop the baby gear exactly, and then

0:23:30.440 --> 0:23:33.000
<v Speaker 1>you take that gear and you apply it to working

0:23:33.040 --> 0:23:35.200
<v Speaker 1>in your spreadsheet. I can see that. Yeah, okay, I

0:23:35.240 --> 0:23:38.600
<v Speaker 1>understand the mechanism. Now. Now, different studies have also looked

0:23:38.600 --> 0:23:43.040
<v Speaker 1>at the effects of cute marketing on consumer restraint of course, uh,

0:23:43.080 --> 0:23:46.080
<v Speaker 1>and and also on whether it has a to what

0:23:46.200 --> 0:23:49.880
<v Speaker 1>extent it affects indulgent behavior because the whole don't drop

0:23:49.920 --> 0:23:54.320
<v Speaker 1>the baby mentality. Do you want your consumer using that

0:23:54.320 --> 0:23:57.439
<v Speaker 1>that kind of mentality when they're potentially behind your product, right,

0:23:57.480 --> 0:23:59.760
<v Speaker 1>you want to encourage them to drop the wallet? Yeah.

0:24:00.320 --> 0:24:03.640
<v Speaker 1>They found that, uh that for some people, cute images

0:24:03.680 --> 0:24:06.240
<v Speaker 1>with big eyes or baby cheeks seem to induce more

0:24:06.280 --> 0:24:10.879
<v Speaker 1>careful or strained behavior. But uh, but again not every case.

0:24:11.080 --> 0:24:14.480
<v Speaker 1>But it's an interesting additional study related to this whole

0:24:15.320 --> 0:24:20.879
<v Speaker 1>idea of intensified attentiveness. Now, it's also worth noting that

0:24:20.880 --> 0:24:23.200
<v Speaker 1>when we're talking about cute, we're inevitably talking about visual

0:24:23.200 --> 0:24:25.080
<v Speaker 1>stimulant a lot here, because that's going to be the

0:24:25.119 --> 0:24:27.840
<v Speaker 1>thing that's bound up in either a you know, a

0:24:27.880 --> 0:24:31.960
<v Speaker 1>plushed all of of a horror monster or Halloween cost

0:24:32.080 --> 0:24:36.920
<v Speaker 1>him that's derived from it. Now, they're obviously also cute sounds, right, yeah, yeah,

0:24:36.960 --> 0:24:39.800
<v Speaker 1>the cute baby sound, but even the cute baby smell.

0:24:40.680 --> 0:24:43.400
<v Speaker 1>I hadn't really thought about this, but you know, obviously,

0:24:43.400 --> 0:24:46.160
<v Speaker 1>if you've ever smelled a baby, it's fabulous and it's

0:24:46.160 --> 0:24:48.879
<v Speaker 1>hard to really put a put put a finger on

0:24:48.960 --> 0:24:52.280
<v Speaker 1>what's happening there, Like, why is this an attractive smell

0:24:52.640 --> 0:24:54.720
<v Speaker 1>to smell a baby's head? I'm sorry, I have no

0:24:54.760 --> 0:24:56.520
<v Speaker 1>idea what you're talking about. Really, well, the next time

0:24:56.560 --> 0:24:59.879
<v Speaker 1>you're around a baby, do yourself a favor, uh smell it.

0:25:00.000 --> 0:25:02.840
<v Speaker 1>It's creepy unless it's your baby. Well, no, you can.

0:25:03.440 --> 0:25:06.720
<v Speaker 1>You can ask you and say, hey, I've been I've

0:25:06.720 --> 0:25:10.600
<v Speaker 1>been reading some studies and in uh, you know, in

0:25:10.640 --> 0:25:12.720
<v Speaker 1>the name of science, would you allow me to smell

0:25:12.800 --> 0:25:16.119
<v Speaker 1>your baby's head. Yeah, have you seen that product on

0:25:16.160 --> 0:25:20.720
<v Speaker 1>the market that is like a bottled cathead smell? No,

0:25:20.960 --> 0:25:24.200
<v Speaker 1>like an actual cat's head or a cathead biscuit? I think, Oh,

0:25:24.520 --> 0:25:26.760
<v Speaker 1>I don't know what's what does a cat head biscuit?

0:25:26.800 --> 0:25:28.800
<v Speaker 1>It's just a big old biscuit that's roughly the size

0:25:28.800 --> 0:25:32.520
<v Speaker 1>of a cat's head. I'm not sure which what region

0:25:32.920 --> 0:25:36.440
<v Speaker 1>uh that that is found in. I guess somewhere in

0:25:36.480 --> 0:25:39.320
<v Speaker 1>the south here. I think it's actually supposed to be

0:25:39.400 --> 0:25:42.280
<v Speaker 1>a cat's head. It's like a perfume you can buy

0:25:42.280 --> 0:25:44.320
<v Speaker 1>that's supposed to smell like a cat head. But cats

0:25:44.359 --> 0:25:47.680
<v Speaker 1>don't really smell like anything if if it's unless it's

0:25:47.680 --> 0:25:50.200
<v Speaker 1>a dirty cat like they tend to have. Like maybe

0:25:50.240 --> 0:25:53.800
<v Speaker 1>they smell like pennies, a little bit like batteries, but

0:25:53.880 --> 0:25:56.200
<v Speaker 1>that's about the extent of it. Uh, don't usually smell

0:25:56.240 --> 0:26:02.200
<v Speaker 1>like sulfur. We're not the ones I'm handstone. All right, Well,

0:26:02.240 --> 0:26:03.840
<v Speaker 1>so on that note, let's take a quick break and

0:26:03.880 --> 0:26:06.840
<v Speaker 1>we come back. We will get more into this conflict,

0:26:06.960 --> 0:26:13.880
<v Speaker 1>this battle between cute and monstrosity. All right, So we're back.

0:26:14.280 --> 0:26:17.080
<v Speaker 1>So we've talked about cute, We've talked about monsters. We've

0:26:17.080 --> 0:26:21.520
<v Speaker 1>talked about them mostly is distant islands, you know, entirely

0:26:21.600 --> 0:26:23.560
<v Speaker 1>separate from each other. So on one hand, you have

0:26:23.600 --> 0:26:26.000
<v Speaker 1>the Isle of misfit Toys and then you have Monster

0:26:26.080 --> 0:26:28.600
<v Speaker 1>Island on the other. I suppose waiter the misfit toys

0:26:28.680 --> 0:26:31.280
<v Speaker 1>not also monsters. Well, yeah, I guess they're kind of monstrous.

0:26:31.320 --> 0:26:33.640
<v Speaker 1>What would be the what would be the cute island? Oh,

0:26:33.680 --> 0:26:35.920
<v Speaker 1>it's that island in Japan that's got all the cats

0:26:36.000 --> 0:26:38.400
<v Speaker 1>on it. Cat have an Island. There you go, that'll work.

0:26:38.480 --> 0:26:40.879
<v Speaker 1>So it's the difference between Cat Haven, Cat Have An

0:26:40.960 --> 0:26:45.280
<v Speaker 1>Island and uh and Monster Island. But we have to

0:26:45.359 --> 0:26:48.720
<v Speaker 1>have to wonder are these two states all that different?

0:26:49.359 --> 0:26:52.480
<v Speaker 1>Are they really two separate things or are they different

0:26:52.520 --> 0:26:56.480
<v Speaker 1>points on a spectrum? Well, I ran across a really

0:26:56.600 --> 0:27:01.040
<v Speaker 1>thought provoking paper titled Monstrous slash Cute Notes on the

0:27:01.080 --> 0:27:04.600
<v Speaker 1>ambivalent ambivalent nature of cuteness, and this is by social

0:27:04.600 --> 0:27:09.119
<v Speaker 1>scientists Maja Rozozoska Brancenska. I hope I pronounced that at

0:27:09.160 --> 0:27:11.720
<v Speaker 1>least halfway right. But I will try and link to

0:27:11.720 --> 0:27:13.840
<v Speaker 1>this paper in the landing page for this episode Stuff

0:27:13.840 --> 0:27:15.919
<v Speaker 1>to your Mind dot com so you can see it

0:27:15.960 --> 0:27:19.880
<v Speaker 1>for yourself. Um, Maja bb As, I will refer to her.

0:27:20.240 --> 0:27:22.199
<v Speaker 1>She dives into all of this, noting that there's a

0:27:22.280 --> 0:27:28.880
<v Speaker 1>certain ambiguity and hybridity to both monsters and cute entities.

0:27:28.920 --> 0:27:31.840
<v Speaker 1>So they're cuties, if you will, cute, so they're not

0:27:31.920 --> 0:27:35.840
<v Speaker 1>just different things, but there's something lying along the same scale.

0:27:36.000 --> 0:27:38.480
<v Speaker 1>Maybe yeah, that you can think of them as both

0:27:38.560 --> 0:27:42.119
<v Speaker 1>both of them as exaggerated states. And she also points

0:27:42.119 --> 0:27:48.040
<v Speaker 1>out that cute images boast safe aesthetics that indicate harmless ethics.

0:27:48.840 --> 0:27:52.119
<v Speaker 1>So I think it's perplexing because infants, I think we

0:27:52.160 --> 0:27:55.880
<v Speaker 1>can all agree, are our home holly blameless creatures. Um,

0:27:56.080 --> 0:27:58.239
<v Speaker 1>I'm not saying you can't look at one in in

0:27:58.359 --> 0:28:01.800
<v Speaker 1>horror or fear, but that horror or fear is generally

0:28:01.800 --> 0:28:04.880
<v Speaker 1>tied to the ethical nature of the creature itself. You mean,

0:28:04.920 --> 0:28:07.800
<v Speaker 1>not tied right, Yeah, I'm sorry. It's generally not tied

0:28:07.840 --> 0:28:09.720
<v Speaker 1>to the ethical nature of the creature itself. It's tied

0:28:09.800 --> 0:28:13.119
<v Speaker 1>to you know, your maybe it's tiped feelings of commitment

0:28:13.480 --> 0:28:16.920
<v Speaker 1>or h you know, uncertainty about the state of the world,

0:28:17.160 --> 0:28:19.200
<v Speaker 1>or I guess the closest you could come to having

0:28:19.480 --> 0:28:23.600
<v Speaker 1>an absolute, authentic horror to the creature of the infant

0:28:23.680 --> 0:28:25.800
<v Speaker 1>is to just be appalled at what it does in

0:28:25.880 --> 0:28:29.119
<v Speaker 1>its diaper, you know. But well, you could also have

0:28:29.160 --> 0:28:32.000
<v Speaker 1>some kind of doctrine, I don't know, some original sin

0:28:32.119 --> 0:28:35.640
<v Speaker 1>type thing. Well, yes, but that's that's you're really you're

0:28:35.680 --> 0:28:37.560
<v Speaker 1>you're cheating at that point. I think you're creating a

0:28:37.680 --> 0:28:41.080
<v Speaker 1>narrative that actually shames an infant, and so shame on

0:28:41.160 --> 0:28:43.200
<v Speaker 1>you for doing it. And of course you might have

0:28:43.240 --> 0:28:44.920
<v Speaker 1>some sort of response to just sort of the chaotic

0:28:45.040 --> 0:28:48.440
<v Speaker 1>nature of infants. But if infants are chaotic, and they

0:28:48.480 --> 0:28:52.480
<v Speaker 1>certainly can be, they're definitely chaotic neutral. If not chaotic, good,

0:28:52.520 --> 0:28:56.600
<v Speaker 1>They're they're not chaotic evil. Okay, you've convinced me infants are, okay, Robert.

0:28:56.960 --> 0:29:01.320
<v Speaker 1>Now Likewise, the monster is traditionally a thing as rotten

0:29:01.360 --> 0:29:03.640
<v Speaker 1>on the inside as it is on the outside. The

0:29:03.680 --> 0:29:07.440
<v Speaker 1>monster with a heart of gold is an exception, granted up,

0:29:07.440 --> 0:29:09.719
<v Speaker 1>a pretty widespread exception at this point, but it's an

0:29:09.720 --> 0:29:11.800
<v Speaker 1>exception that proves the rule. Well, it's kind of like

0:29:11.840 --> 0:29:14.320
<v Speaker 1>those uh the exception that proves the rule on the

0:29:14.320 --> 0:29:17.280
<v Speaker 1>other side would be those evil baby movies. Exactly like

0:29:17.360 --> 0:29:20.840
<v Speaker 1>a possessed demon invent or something. Yeah, but generally, like

0:29:20.880 --> 0:29:24.280
<v Speaker 1>a monster is as evil it is as it is ugly,

0:29:24.720 --> 0:29:28.440
<v Speaker 1>and a cute baby or cartoon character is as sweet

0:29:28.520 --> 0:29:32.040
<v Speaker 1>as it is visually cute. Now I like this, uh

0:29:32.160 --> 0:29:35.120
<v Speaker 1>this idea of cuteness being not just a thing that

0:29:35.240 --> 0:29:37.760
<v Speaker 1>we respond to as caregivers and that makes us want

0:29:37.800 --> 0:29:40.160
<v Speaker 1>to give up our protection and resources for it, but

0:29:40.240 --> 0:29:44.320
<v Speaker 1>it's also something that signals harmlessness because it makes me

0:29:44.360 --> 0:29:48.360
<v Speaker 1>think about the human domestication of animals. Uh. Like, For example,

0:29:48.400 --> 0:29:50.960
<v Speaker 1>if you look at dogs, the domestic dog that we

0:29:51.040 --> 0:29:55.080
<v Speaker 1>have today evolved both through natural but mostly artificial selection

0:29:55.560 --> 0:29:59.480
<v Speaker 1>from some type of wolf like candid species within the

0:29:59.560 --> 0:30:04.600
<v Speaker 1>history of anatomically modern humans. Now, because humans were selecting

0:30:04.680 --> 0:30:07.760
<v Speaker 1>which features to breed into their dogs, I think we

0:30:07.800 --> 0:30:11.760
<v Speaker 1>often assume that cute dog breeds where the adult of

0:30:11.800 --> 0:30:14.880
<v Speaker 1>the dog is very cute. We're bred for cuteness simply

0:30:15.000 --> 0:30:18.080
<v Speaker 1>for esthetic reasons, right, we wanted them to look cute

0:30:18.080 --> 0:30:20.920
<v Speaker 1>because we like it. But it's also worth thinking about

0:30:20.960 --> 0:30:26.480
<v Speaker 1>the possibility of a correlation between cuteness and the domesticated

0:30:26.560 --> 0:30:30.960
<v Speaker 1>affect itself. Like domestic dogs seem to have been selected

0:30:31.000 --> 0:30:35.400
<v Speaker 1>to retain juvenile characteristics into adulthood, and these would include

0:30:35.400 --> 0:30:40.240
<v Speaker 1>things like a wider face, shorter snouts, floppy ears, a

0:30:40.320 --> 0:30:45.360
<v Speaker 1>curly tail, but also positive responses to humans. This is

0:30:45.400 --> 0:30:48.160
<v Speaker 1>something you would probably see in like wolf cubs or

0:30:48.240 --> 0:30:53.040
<v Speaker 1>fox cubs, but not in adult wolves or adult foxes.

0:30:53.080 --> 0:30:56.280
<v Speaker 1>They're the juvenile characteristics of the wild ancestor or the

0:30:56.280 --> 0:31:01.000
<v Speaker 1>wild cousin that are retained into adulthood and the asticated version.

0:31:01.520 --> 0:31:04.560
<v Speaker 1>And so cuteness might not only be something that releases

0:31:04.640 --> 0:31:08.440
<v Speaker 1>caregiving behaviors and adults, but it's literally correlated with the

0:31:08.480 --> 0:31:13.280
<v Speaker 1>biological transformation of a wild, unruly animal that cannot be

0:31:13.360 --> 0:31:18.560
<v Speaker 1>contained and is somewhat dangerous into this friendly, pliable, non threatening,

0:31:18.640 --> 0:31:22.720
<v Speaker 1>domestic companion. Like the cuteness shows that it has made

0:31:22.720 --> 0:31:26.360
<v Speaker 1>a biological transformation into something that won't bite you and

0:31:26.400 --> 0:31:29.120
<v Speaker 1>in fact might want to snuggle with you. I mean

0:31:29.160 --> 0:31:31.840
<v Speaker 1>that explains that the form of the pug right down

0:31:31.840 --> 0:31:35.040
<v Speaker 1>to a t, the pug is essentially a dog that

0:31:35.080 --> 0:31:37.160
<v Speaker 1>we have bread to look as much like a human

0:31:37.200 --> 0:31:40.120
<v Speaker 1>infant as possible. Oh yeah, it is a human baby

0:31:40.320 --> 0:31:44.400
<v Speaker 1>with four legs in a tail that can obviously by you.

0:31:44.440 --> 0:31:50.800
<v Speaker 1>Though if um, do pugs have teeth? Really yes, I mean,

0:31:50.840 --> 0:31:53.000
<v Speaker 1>how much more awful would it be if we've managed

0:31:53.040 --> 0:31:55.200
<v Speaker 1>to breathe the teeth out of the dog. I mean,

0:31:55.240 --> 0:31:57.880
<v Speaker 1>we've metaphorically bred the teeth out of out of the dog,

0:31:57.960 --> 0:32:02.840
<v Speaker 1>but but not literally. Yeah. Alright, So that Maja baby

0:32:02.960 --> 0:32:07.080
<v Speaker 1>paper that I was discussing earlier, she also uh points

0:32:07.240 --> 0:32:10.200
<v Speaker 1>a lot of this out about Japanese kauai that the

0:32:10.320 --> 0:32:14.720
<v Speaker 1>term itself the again, this is the Japanese cuteness or hypercuteness.

0:32:14.800 --> 0:32:19.240
<v Speaker 1>Kauai derives from the word uh kawa yushi, which principally

0:32:19.240 --> 0:32:24.160
<v Speaker 1>means shy and embarrassed, as well as vulnerable, small, and darling,

0:32:24.200 --> 0:32:27.120
<v Speaker 1>and it's applied to both babies and old people, perhaps

0:32:27.160 --> 0:32:31.000
<v Speaker 1>denoting a certain helplessness. And I'm also seen where there's

0:32:31.000 --> 0:32:35.720
<v Speaker 1>a variation on kauai uh like a variant word that

0:32:35.880 --> 0:32:38.440
<v Speaker 1>is uh that that is used as a put down

0:32:38.440 --> 0:32:41.760
<v Speaker 1>that has a negative connotation as meaning pet, pathetic, poor,

0:32:42.040 --> 0:32:44.760
<v Speaker 1>or pitiable and in a generally negative way. Oh. So

0:32:44.800 --> 0:32:47.200
<v Speaker 1>it's like on the playground when a bully says the

0:32:47.240 --> 0:32:50.880
<v Speaker 1>other kid is like all little baby. Yeah. I mean,

0:32:51.560 --> 0:32:53.840
<v Speaker 1>it's interesting to bring that up because my my son

0:32:53.960 --> 0:32:56.680
<v Speaker 1>is in kindergarten and he's still at the age where

0:32:56.800 --> 0:33:00.240
<v Speaker 1>that is the ultimate put down, Like if you're gonna

0:33:00.240 --> 0:33:03.600
<v Speaker 1>insult somebody, you you call them a baby, and it's

0:33:03.640 --> 0:33:05.840
<v Speaker 1>the worst thing in the world, to the point where

0:33:05.840 --> 0:33:10.280
<v Speaker 1>our cat, if our cat misbehaves, yeah, are then my

0:33:10.600 --> 0:33:14.440
<v Speaker 1>son will say, oh, baby mochi or even it doesn't

0:33:14.440 --> 0:33:16.040
<v Speaker 1>even have to be a person or a thing. It

0:33:16.040 --> 0:33:18.440
<v Speaker 1>can just be a general idea, or it can be

0:33:18.440 --> 0:33:21.200
<v Speaker 1>an object. But and you just put baby in front

0:33:21.240 --> 0:33:23.719
<v Speaker 1>of it, and that's like the ultimate belittling of it.

0:33:23.800 --> 0:33:27.200
<v Speaker 1>Like the toaster won't work. It's a baby, Yes, baby toaster.

0:33:27.280 --> 0:33:30.160
<v Speaker 1>Like instead of saying stupid toaster or or some or

0:33:30.200 --> 0:33:35.120
<v Speaker 1>some other more adult um word, you just say baby toaster. Uh.

0:33:36.000 --> 0:33:39.440
<v Speaker 1>But that's funny because I think the literature reflects that

0:33:39.600 --> 0:33:43.320
<v Speaker 1>children do respond well to these infantile features as well, right,

0:33:43.440 --> 0:33:48.440
<v Speaker 1>Like children like the baby schema, Children like cuteness a lot. Yeah.

0:33:48.480 --> 0:33:49.840
<v Speaker 1>I mean you just have to look at their stuffed

0:33:49.840 --> 0:33:53.680
<v Speaker 1>animals and and there's the proof. So the idea here

0:33:53.720 --> 0:33:56.240
<v Speaker 1>is perhaps the monsters and the cute are the same

0:33:56.360 --> 0:34:00.280
<v Speaker 1>energy applied in opposite directions. In fact, manage be the

0:34:00.640 --> 0:34:04.320
<v Speaker 1>rights of cuteness as a pendulum. It quote works inevitably

0:34:04.360 --> 0:34:06.520
<v Speaker 1>as a sort of pendulum, swinging to and fro and

0:34:06.600 --> 0:34:09.080
<v Speaker 1>thus being able to play its role only up to

0:34:09.120 --> 0:34:12.160
<v Speaker 1>a certain point where the sweetness becomes a mock and

0:34:12.200 --> 0:34:16.080
<v Speaker 1>a pitiful or ironic alter ego of itself. And I

0:34:16.120 --> 0:34:18.959
<v Speaker 1>would wonder if the same holds true of monsters as well,

0:34:19.760 --> 0:34:24.040
<v Speaker 1>because if if monstrousness and cuteness, if these are essentially

0:34:24.080 --> 0:34:26.719
<v Speaker 1>one slider, and you know, think of it as like

0:34:26.800 --> 0:34:30.719
<v Speaker 1>photoshopry of a slider between dark and light or something,

0:34:30.840 --> 0:34:33.319
<v Speaker 1>or you know, or it's a slider for shade or

0:34:33.360 --> 0:34:36.200
<v Speaker 1>tenant or something. Could you push the sliders so far

0:34:36.800 --> 0:34:39.200
<v Speaker 1>in not only the cute direction, but the monster direction,

0:34:39.239 --> 0:34:43.960
<v Speaker 1>so that the monstrous thing becomes ridiculous. Now, obviously all

0:34:44.000 --> 0:34:45.719
<v Speaker 1>this in this in the eye of the beholder, But

0:34:45.800 --> 0:34:50.000
<v Speaker 1>I instantly thought of rat thinks. I thought of some

0:34:50.080 --> 0:34:53.000
<v Speaker 1>of the monsters from the Spawn comics, and I thought

0:34:53.000 --> 0:34:56.759
<v Speaker 1>of the monsters from the wonderful movie Freaked, which are

0:34:56.840 --> 0:34:59.160
<v Speaker 1>very much modeled after I think rat thinks. So rat

0:34:59.200 --> 0:35:03.160
<v Speaker 1>thinks the are like these monsters for em bulging eyes, um,

0:35:03.200 --> 0:35:06.400
<v Speaker 1>you know, grotesque smiles and teeth that are that would

0:35:06.440 --> 0:35:09.960
<v Speaker 1>that were shown illustrated to ride a hot rod around

0:35:10.960 --> 0:35:14.040
<v Speaker 1>and they're not scary. They're not I wouldn't say they're

0:35:14.040 --> 0:35:17.799
<v Speaker 1>necessarily cute, but it's like the monstrous elements of the

0:35:17.880 --> 0:35:21.520
<v Speaker 1>character design are pushed to such a degree that it's

0:35:21.560 --> 0:35:25.120
<v Speaker 1>almost impossible to find it frightful anymore. Right, It's like

0:35:25.200 --> 0:35:30.040
<v Speaker 1>you almost intuitively detect excess. Yeah, and and it becomes

0:35:30.080 --> 0:35:33.080
<v Speaker 1>funny yeah and and with cute I can think of.

0:35:33.719 --> 0:35:35.560
<v Speaker 1>I mean, it's one of those you know what when

0:35:35.600 --> 0:35:38.680
<v Speaker 1>you see it examples, But we've all encountered sickeningly sweet,

0:35:38.960 --> 0:35:43.399
<v Speaker 1>sickening lee cute, where something has been just designed so

0:35:43.520 --> 0:35:47.319
<v Speaker 1>cute that it is almost repulsive. Uh. And then the

0:35:47.320 --> 0:35:49.400
<v Speaker 1>only example I can think about hand is that I

0:35:49.440 --> 0:35:52.759
<v Speaker 1>feel like the character Gur in Invader Zim this is

0:35:52.800 --> 0:35:58.200
<v Speaker 1>the Yonn Basquez comic and uh in TV series. The

0:35:58.280 --> 0:36:01.560
<v Speaker 1>character of Gur is intentionally just so cute looking that

0:36:01.840 --> 0:36:05.000
<v Speaker 1>you're it causes revulsion. Well, a lot of times the

0:36:05.040 --> 0:36:07.880
<v Speaker 1>revulsion comes in, I think in the addition of text

0:36:08.080 --> 0:36:11.960
<v Speaker 1>or speech. Like I think of the memes where you've

0:36:12.040 --> 0:36:15.520
<v Speaker 1>got a kitten, and the kitten might just be adorable

0:36:15.560 --> 0:36:17.600
<v Speaker 1>on its own, but like if you add some meme

0:36:17.760 --> 0:36:21.120
<v Speaker 1>text to it, it becomes gross, where the kitten says, like,

0:36:21.160 --> 0:36:23.319
<v Speaker 1>you know, I made you a cookie, but I eat

0:36:23.440 --> 0:36:30.200
<v Speaker 1>it it. Yes, that is that's like linguistically signally cute. Yeah,

0:36:30.200 --> 0:36:32.279
<v Speaker 1>why is that? Why does that feel over the edge?

0:36:32.320 --> 0:36:35.879
<v Speaker 1>It's like so cute it's unpleasant. I don't know why.

0:36:35.920 --> 0:36:38.359
<v Speaker 1>I guess it's it kind of falls into the same

0:36:38.360 --> 0:36:42.040
<v Speaker 1>way like children are when they use grammar incorrectly. It

0:36:42.200 --> 0:36:47.680
<v Speaker 1>can be cute um to to an almost destructive degree,

0:36:47.960 --> 0:36:50.120
<v Speaker 1>like trying to remember there's something that my son would

0:36:50.120 --> 0:36:54.319
<v Speaker 1>say and I actually hesitated to correct him because it

0:36:54.400 --> 0:36:56.400
<v Speaker 1>was so adorable, and then I found it's like, I

0:36:56.480 --> 0:36:58.640
<v Speaker 1>just can't do that. It's selfish of me. I need

0:36:58.640 --> 0:37:01.640
<v Speaker 1>to teach the boys to speak properly, even if it

0:37:01.640 --> 0:37:04.560
<v Speaker 1>means destroying these cute moments. Was he calling like a

0:37:04.600 --> 0:37:07.759
<v Speaker 1>broken toy, a baby or something? No? What was it?

0:37:07.880 --> 0:37:12.600
<v Speaker 1>He said? It was it'll come to me later. So

0:37:13.480 --> 0:37:17.319
<v Speaker 1>Mansha b b does not shouldn't push this slighter idea specifically,

0:37:17.360 --> 0:37:18.920
<v Speaker 1>but I think I think she would agree with it

0:37:18.960 --> 0:37:22.920
<v Speaker 1>because she says, quote, it's possible to position both cute

0:37:22.920 --> 0:37:26.360
<v Speaker 1>and monstrous in one dimension. The space that Michelle Fhuco

0:37:26.480 --> 0:37:30.560
<v Speaker 1>called heterotopia the place outside the norm, the site of

0:37:30.680 --> 0:37:35.760
<v Speaker 1>revolutionary potential, to change, to pose an alternate order where

0:37:35.800 --> 0:37:38.960
<v Speaker 1>the coherence between words and reality is no more possible,

0:37:39.320 --> 0:37:44.000
<v Speaker 1>and the paradox is the structuring rule. So it's so cute,

0:37:44.080 --> 0:37:47.080
<v Speaker 1>it's insane, or it's so monstrous. Ye yeah, I mean

0:37:47.080 --> 0:37:49.360
<v Speaker 1>it's it's like that left craft Ian vibe, like the

0:37:49.400 --> 0:37:52.960
<v Speaker 1>monster is so terrifying that you just lose your entire mind.

0:37:53.320 --> 0:37:56.960
<v Speaker 1>And likewise, something could be that cute that you just

0:37:57.120 --> 0:38:00.200
<v Speaker 1>you just you can't, you just have to it. It

0:38:00.280 --> 0:38:02.320
<v Speaker 1>kind of gets into the whole theory about the biting

0:38:02.320 --> 0:38:05.040
<v Speaker 1>of babies, like the desire to pinch a baby because

0:38:05.040 --> 0:38:07.160
<v Speaker 1>it's so cute. I know you've talked about this before,

0:38:07.160 --> 0:38:09.040
<v Speaker 1>but I don't know much about it. What's the deal here?

0:38:09.400 --> 0:38:11.480
<v Speaker 1>We have an older episode. There's what I did with

0:38:11.560 --> 0:38:15.520
<v Speaker 1>Julie on this this topic. But it's it's been studied.

0:38:15.560 --> 0:38:18.279
<v Speaker 1>Like basically, you see something so cute and you just

0:38:18.320 --> 0:38:20.000
<v Speaker 1>want to you want to bite it, you want to

0:38:20.040 --> 0:38:22.680
<v Speaker 1>pinch it. You know, it could be a kitten or

0:38:23.000 --> 0:38:25.799
<v Speaker 1>or a puppy or a child, and it's it's really

0:38:25.840 --> 0:38:28.600
<v Speaker 1>that the cute has become overpowering, that it has to

0:38:28.640 --> 0:38:33.080
<v Speaker 1>be counterbalanced with something awful. Huh. Yeah, so you need

0:38:33.120 --> 0:38:35.960
<v Speaker 1>to hand the cute puppy a blood spattered machete like

0:38:36.239 --> 0:38:39.719
<v Speaker 1>Jason Doll. It's interesting. I hadn't thought about that, but

0:38:39.800 --> 0:38:43.880
<v Speaker 1>in a way that that blood splattered machete is the pinch.

0:38:44.000 --> 0:38:46.480
<v Speaker 1>It's the counterbalance here. And I wonder if there are

0:38:46.480 --> 0:38:50.239
<v Speaker 1>other examples we could look to and and cute iconography.

0:38:50.280 --> 0:38:52.960
<v Speaker 1>Where we have we have added a little you know,

0:38:53.000 --> 0:38:55.480
<v Speaker 1>some sort of an adult elements, some you know, violence

0:38:55.640 --> 0:39:00.120
<v Speaker 1>or terror to something, and it does serve to to

0:39:00.239 --> 0:39:02.959
<v Speaker 1>balance it out and making and prevent us from going

0:39:02.960 --> 0:39:06.520
<v Speaker 1>completely insane. All right, Well, we've already looked at a

0:39:06.560 --> 0:39:10.040
<v Speaker 1>bunch of monsters from you know, modern fiction and modern

0:39:10.080 --> 0:39:12.520
<v Speaker 1>horror and stuff like that. I think we should turn

0:39:12.560 --> 0:39:16.680
<v Speaker 1>our attention to traditional folkloric monsters and see if they

0:39:16.760 --> 0:39:19.680
<v Speaker 1>make this same transition in our popular culture and and

0:39:19.760 --> 0:39:23.400
<v Speaker 1>become cute over time. So let's let's do the case

0:39:23.440 --> 0:39:27.560
<v Speaker 1>studies next from Japanese folklore after we come back from

0:39:27.560 --> 0:39:34.880
<v Speaker 1>this break. Than alright, we're back. So obviously the Japanese

0:39:34.880 --> 0:39:38.839
<v Speaker 1>have many spirits, many demons, many monsters, just a rich

0:39:38.880 --> 0:39:42.600
<v Speaker 1>assortment of yokai to choose from. But we're going to

0:39:42.719 --> 0:39:45.800
<v Speaker 1>focus on what you can think of as the Big three,

0:39:46.320 --> 0:39:51.120
<v Speaker 1>the Kappa, the Only, and the Tingu. Okay, so let's

0:39:51.200 --> 0:39:52.960
<v Speaker 1>let's start with the cap Are you're you're familiar with

0:39:52.960 --> 0:39:56.080
<v Speaker 1>the Capa. Yeah, we both read this great paper from

0:39:56.160 --> 0:40:00.160
<v Speaker 1>Asian Folklore Studies from by the scholar Michael Dill and

0:40:00.200 --> 0:40:04.680
<v Speaker 1>Foster called the Metamorphosis of the Kappa Transformation of folklore

0:40:04.719 --> 0:40:08.320
<v Speaker 1>to folklorism in Japan. And this has is just replete

0:40:08.320 --> 0:40:12.239
<v Speaker 1>with all these great old Cappa legends. This is a

0:40:12.280 --> 0:40:15.440
<v Speaker 1>fun monster, just despite the fact that in its original

0:40:15.440 --> 0:40:21.080
<v Speaker 1>incarnation it was not cute. It was a nasty, creepy, gross,

0:40:21.760 --> 0:40:25.440
<v Speaker 1>horrific little demon. Yeah. It it's hard to really come

0:40:25.480 --> 0:40:30.080
<v Speaker 1>up with a creepier, grosser, just more nefarious monster than this.

0:40:30.200 --> 0:40:31.959
<v Speaker 1>Like in a way, it rivals what we were talking

0:40:32.000 --> 0:40:35.680
<v Speaker 1>about with Freddie, the original Freddy Krueger, like something that's

0:40:35.719 --> 0:40:38.759
<v Speaker 1>just like a weak, evil thing that has to in

0:40:38.840 --> 0:40:43.000
<v Speaker 1>Freddie's case, prey on children in their dreams while they're sleeping.

0:40:43.040 --> 0:40:47.480
<v Speaker 1>And likewise, the Kappa is essentially a drowning monster. It's

0:40:47.480 --> 0:40:50.360
<v Speaker 1>a it's a monster that is that serves as a

0:40:50.360 --> 0:40:53.480
<v Speaker 1>as a warning and a signifier of the risks of

0:40:53.520 --> 0:40:56.520
<v Speaker 1>swimming or swimming alone. Uh you know, you know a

0:40:56.560 --> 0:40:58.920
<v Speaker 1>pond or a river, or even walking by a river,

0:41:00.280 --> 0:41:03.480
<v Speaker 1>the inherent danger of water or using a toilet. I mean,

0:41:03.520 --> 0:41:05.920
<v Speaker 1>it'll get you anywhere that's wet. Oh, it will get

0:41:05.960 --> 0:41:10.120
<v Speaker 1>you too. So the kappa also known as Kawako or

0:41:10.160 --> 0:41:13.000
<v Speaker 1>the child of the river. Um. Yeah, it's essentially a

0:41:13.080 --> 0:41:16.719
<v Speaker 1>Japanese manifestation of drowning fierce, particularly young children. And it's

0:41:16.760 --> 0:41:20.040
<v Speaker 1>signature hybridity because you're gonna find this hybrid nature in

0:41:20.080 --> 0:41:22.399
<v Speaker 1>any monster pretty much, and certainly in the three we're

0:41:22.400 --> 0:41:25.160
<v Speaker 1>looking at here. Is that it's essentially a tortoise with

0:41:25.200 --> 0:41:28.920
<v Speaker 1>a monkey's head, or it's like a monkey that has

0:41:29.520 --> 0:41:33.120
<v Speaker 1>scales on it as well, maybe webbed fingers. And some

0:41:33.160 --> 0:41:36.600
<v Speaker 1>accounts also go in an otter direction by making it hairy. Oh,

0:41:36.680 --> 0:41:39.040
<v Speaker 1>but that will make it cute, right, well, depends on

0:41:39.080 --> 0:41:42.520
<v Speaker 1>the otter. Otters are they're not as cute as I think,

0:41:42.640 --> 0:41:45.279
<v Speaker 1>depends on the otter. Like the giant otter. If you've

0:41:45.280 --> 0:41:47.080
<v Speaker 1>ever seen like a giant I think it's an Amazonian

0:41:47.160 --> 0:41:52.080
<v Speaker 1>river otter, they look rather hellish. And if you actually

0:41:52.080 --> 0:41:54.719
<v Speaker 1>study like the mating behavior of otters, Like they're all

0:41:54.920 --> 0:41:58.000
<v Speaker 1>pretty gross, Like there's a lot of violence and they're

0:41:58.040 --> 0:42:01.920
<v Speaker 1>mating horrible face chewing. That's sort of thing. Yeah, But

0:42:02.680 --> 0:42:06.279
<v Speaker 1>in the case of the of the Kappa here, it's

0:42:06.320 --> 0:42:09.200
<v Speaker 1>other most notable feature is a small depression in the

0:42:09.239 --> 0:42:12.319
<v Speaker 1>top of its skull called a sara, which contains a

0:42:12.360 --> 0:42:15.879
<v Speaker 1>fluid that serves as its life force. And we'll get

0:42:15.920 --> 0:42:18.600
<v Speaker 1>we'll get back to the implications of that in a second.

0:42:18.680 --> 0:42:20.919
<v Speaker 1>So if this were like a low budget horror movie,

0:42:20.920 --> 0:42:25.000
<v Speaker 1>it would be a cuphead, I guess. Yeah. So the

0:42:25.080 --> 0:42:28.120
<v Speaker 1>capa draws people and animals into water, where they devour

0:42:28.239 --> 0:42:31.800
<v Speaker 1>their prey and or drink their blood or their life essence.

0:42:32.000 --> 0:42:35.560
<v Speaker 1>They're also big sumo fans, so they might yes, they

0:42:35.560 --> 0:42:37.480
<v Speaker 1>love sumo wrestling, and they might try and wrestle you.

0:42:38.160 --> 0:42:41.200
<v Speaker 1>And there are there at least eight regional variations on

0:42:41.239 --> 0:42:43.560
<v Speaker 1>the Kappa, and most of what we know of them

0:42:43.560 --> 0:42:48.800
<v Speaker 1>comes from early twenty century folklorus and or amateur collectors.

0:42:48.840 --> 0:42:51.319
<v Speaker 1>But if you want to avoid the Kappa, there are

0:42:51.360 --> 0:42:54.040
<v Speaker 1>three ways. One, don't go where there are cappas. That's

0:42:54.080 --> 0:42:56.439
<v Speaker 1>there's a big one, you know. Don't go near the water.

0:42:56.480 --> 0:42:59.560
<v Speaker 1>At all, or you can befriend them by bringing a

0:42:59.680 --> 0:43:03.759
<v Speaker 1>cute cumber. And stories vary because they like cucumbers, but

0:43:03.880 --> 0:43:06.800
<v Speaker 1>stories vary on whether eating a cucumber prior to swimming

0:43:06.800 --> 0:43:10.000
<v Speaker 1>will attract or repel the monster. Now, they like cucumbers,

0:43:10.040 --> 0:43:13.399
<v Speaker 1>but they don't like gourds. That's right, gourd's will repel them.

0:43:13.440 --> 0:43:16.960
<v Speaker 1>And there's there's some interesting material in the in the

0:43:17.000 --> 0:43:20.040
<v Speaker 1>paper here that gets into exactly like what that means,

0:43:20.040 --> 0:43:23.480
<v Speaker 1>the symbolic meaning of like the fallic cucumber and an

0:43:23.560 --> 0:43:27.200
<v Speaker 1>arguably yawnick gourd. So it's it gets heavy. It's a

0:43:27.200 --> 0:43:30.960
<v Speaker 1>great paper. Uh. And then finally you can make a

0:43:30.960 --> 0:43:34.080
<v Speaker 1>low bow to the kappa, especially if it's challenging you

0:43:34.120 --> 0:43:36.840
<v Speaker 1>to assume a wrestling match. Uh. And this will re

0:43:36.920 --> 0:43:40.239
<v Speaker 1>force it to respond in kind, so it'll dump its

0:43:40.280 --> 0:43:44.000
<v Speaker 1>own life force out onto the ground. Cupet is tricked. Yeah,

0:43:44.120 --> 0:43:46.440
<v Speaker 1>I think this is fascinating because this may be the

0:43:46.520 --> 0:43:50.359
<v Speaker 1>only monster they can be slain through adiquette alone. It's

0:43:50.400 --> 0:43:53.480
<v Speaker 1>proper Japanese adiquette, and you will defeat it. Yeah, And

0:43:53.520 --> 0:43:56.040
<v Speaker 1>this does seem to make it not quite as you know,

0:43:56.120 --> 0:44:00.400
<v Speaker 1>absolutely horrific as some other monsters now they're horrific qualities

0:44:00.480 --> 0:44:02.920
<v Speaker 1>to it. But the fact that you can so easily

0:44:03.200 --> 0:44:06.560
<v Speaker 1>trick it, and uh in the fact that it seems

0:44:06.560 --> 0:44:10.800
<v Speaker 1>bound by some standards of politeness does sort of undercut

0:44:10.920 --> 0:44:15.080
<v Speaker 1>its original horror. Maybe yeah, yeah, a little bit. But

0:44:15.120 --> 0:44:17.680
<v Speaker 1>then again, you also have to look at this in

0:44:17.760 --> 0:44:21.760
<v Speaker 1>any monster and realize that it's it's it's not occurring

0:44:21.760 --> 0:44:25.000
<v Speaker 1>in one place at one time. It's their various traditions,

0:44:25.080 --> 0:44:27.239
<v Speaker 1>various versions of it. So you can easily see some

0:44:27.320 --> 0:44:30.400
<v Speaker 1>somebody comes along like, this monster sounds horrible. This monster

0:44:30.480 --> 0:44:33.520
<v Speaker 1>needs rules to keep it in place. And these are

0:44:33.520 --> 0:44:39.320
<v Speaker 1>the cultural rules that will keep the monster at bay um. Now,

0:44:39.480 --> 0:44:41.560
<v Speaker 1>if you're thinking to yourself with the cop that competence

0:44:41.600 --> 0:44:43.960
<v Speaker 1>sound that monstrous? So it you know, so it drowns

0:44:44.040 --> 0:44:47.960
<v Speaker 1>or drains a few children, Well wait for this because uh,

0:44:48.360 --> 0:44:51.120
<v Speaker 1>Foster in his paper points out quote not only does

0:44:51.160 --> 0:44:53.440
<v Speaker 1>the Kappa have a penchant for pulling both children and

0:44:53.440 --> 0:44:56.040
<v Speaker 1>adults into the water, but it often does this in

0:44:56.160 --> 0:44:59.080
<v Speaker 1>order to steal the liver, a feat it achieves by

0:44:59.160 --> 0:45:02.080
<v Speaker 1>reaching its arm up through the victim's anus to snatch

0:45:02.200 --> 0:45:05.560
<v Speaker 1>the desired organ. Yes, you heard that right, folks. It

0:45:05.600 --> 0:45:08.759
<v Speaker 1>will steal your liver through your anus. And to do

0:45:08.840 --> 0:45:11.759
<v Speaker 1>that it gets worse. Uh. In order to steal the liver,

0:45:12.000 --> 0:45:16.520
<v Speaker 1>it has to essentially uncork the human anus by removing

0:45:16.680 --> 0:45:20.200
<v Speaker 1>the non existent organ known as a sharik o dama

0:45:21.320 --> 0:45:23.880
<v Speaker 1>quote a ball once thought to be the mouth of

0:45:23.920 --> 0:45:26.480
<v Speaker 1>the anus. This is maybe something we should do an

0:45:26.640 --> 0:45:30.360
<v Speaker 1>entire episode on someday. Is all of the non existent

0:45:30.520 --> 0:45:33.880
<v Speaker 1>human organs people used to believe existed. That would be

0:45:33.960 --> 0:45:36.560
<v Speaker 1>That would be good. Let's let's let's remember that one

0:45:36.600 --> 0:45:39.799
<v Speaker 1>for later. Uh. Now you're probably wondering, well, why why

0:45:39.840 --> 0:45:42.239
<v Speaker 1>would they make this up? Point is there? There has

0:45:42.239 --> 0:45:44.600
<v Speaker 1>to be a reason to make up this organ. And

0:45:44.680 --> 0:45:48.640
<v Speaker 1>like clearly you can you can inspect yourself and realize

0:45:48.640 --> 0:45:51.880
<v Speaker 1>that there's no cork uh organ in your anus. But

0:45:51.920 --> 0:45:55.240
<v Speaker 1>the grim reality here is that you have a drowning victim.

0:45:55.239 --> 0:45:58.719
<v Speaker 1>A drowning victim is found and they may have a

0:45:58.840 --> 0:46:02.680
<v Speaker 1>quote open an is due to the unclenched sphincter muscles

0:46:03.600 --> 0:46:05.640
<v Speaker 1>and this this falls in line, of course with the

0:46:05.680 --> 0:46:07.959
<v Speaker 1>Coppas role as a monster of drowning. So you find

0:46:08.000 --> 0:46:11.120
<v Speaker 1>this this body and here it is, there's something peculiar

0:46:11.160 --> 0:46:14.160
<v Speaker 1>about it. It's anus does not look like a living

0:46:14.200 --> 0:46:16.759
<v Speaker 1>person's anus. But wouldn't this be the case with any

0:46:16.840 --> 0:46:19.680
<v Speaker 1>dead person, not just somebody who drowned. Yeah, and that's

0:46:19.719 --> 0:46:24.680
<v Speaker 1>something that that Foster brings up. However, my read on it, though,

0:46:24.840 --> 0:46:27.400
<v Speaker 1>is that if you're dealing with people who have drowned,

0:46:28.120 --> 0:46:31.320
<v Speaker 1>I feel like there's a higher possibility that that body

0:46:31.440 --> 0:46:35.400
<v Speaker 1>is found nude or mostly nude, since it was swimming,

0:46:36.239 --> 0:46:40.320
<v Speaker 1>whereas bodies in other situations may be covered with clothing

0:46:40.480 --> 0:46:43.759
<v Speaker 1>and then therefore less susceptible to susceptible to this kind

0:46:43.760 --> 0:46:47.879
<v Speaker 1>of folkloric exploration of what is happening. Okay, but it's

0:46:47.920 --> 0:46:50.799
<v Speaker 1>not just going to pull you into the river or

0:46:50.840 --> 0:46:54.440
<v Speaker 1>the lake or whatever. The Kappa also haunts toilets, that's right.

0:46:54.920 --> 0:47:00.160
<v Speaker 1>It may wait until you are vulnerable while pooping or ping,

0:47:00.960 --> 0:47:03.960
<v Speaker 1>perhaps near the water, and it is it is ready

0:47:04.000 --> 0:47:07.640
<v Speaker 1>to attack the buttocks and hips, according to Foster, um

0:47:07.719 --> 0:47:10.279
<v Speaker 1>So it's it's not only a murderous creature, it's a

0:47:10.320 --> 0:47:13.759
<v Speaker 1>creature of profound sexual violence as well. Like it is.

0:47:14.160 --> 0:47:16.840
<v Speaker 1>It's it's part of its design, this kPa. That's just

0:47:16.840 --> 0:47:18.840
<v Speaker 1>how monstrous it is. It's it's very much like the

0:47:19.080 --> 0:47:22.879
<v Speaker 1>Fredy Krueger, like the Kappa and Freddie are essentially cut

0:47:22.960 --> 0:47:26.600
<v Speaker 1>from the same mold, not just threatening but really gross.

0:47:27.480 --> 0:47:29.359
<v Speaker 1>So how do we get from from this to cute?

0:47:29.400 --> 0:47:32.560
<v Speaker 1>You're probably wondering well as us. As Foster explores in

0:47:32.560 --> 0:47:35.400
<v Speaker 1>his paper, by by the nineteen sixties, fulk belief in

0:47:35.440 --> 0:47:37.320
<v Speaker 1>the creature had all but vanished, and it become a

0:47:37.400 --> 0:47:40.600
<v Speaker 1>quote clean cute creature, used as a symbol of tourism,

0:47:40.640 --> 0:47:43.400
<v Speaker 1>of commerce, of clean water, and even as a symbol

0:47:43.400 --> 0:47:47.200
<v Speaker 1>of village and national identity. Huh. And he says that

0:47:47.239 --> 0:47:51.440
<v Speaker 1>this falls in line with Hans Moser's two notion of folkloreism,

0:47:51.880 --> 0:47:54.839
<v Speaker 1>in which an existing folklore is taken out of context

0:47:55.200 --> 0:47:59.239
<v Speaker 1>and altered or invented for a specific purpose. And of

0:47:59.280 --> 0:48:01.799
<v Speaker 1>course medium commers play a heavy role in this. Now

0:48:01.840 --> 0:48:04.759
<v Speaker 1>I thought this was interesting because I wondered about this

0:48:04.840 --> 0:48:09.400
<v Speaker 1>concept of folkloreism, and the idea is that someone would

0:48:09.440 --> 0:48:13.879
<v Speaker 1>take existing folklore and change it, or invent new folklore,

0:48:14.560 --> 0:48:17.600
<v Speaker 1>or or manipulated take it out of context for some

0:48:17.680 --> 0:48:22.399
<v Speaker 1>kind of intentional, conscious purpose. But it makes me wonder, um,

0:48:22.880 --> 0:48:25.800
<v Speaker 1>how is that different from the way in which bits

0:48:25.800 --> 0:48:31.800
<v Speaker 1>of folklore are are originally created? Like why It's almost

0:48:31.800 --> 0:48:37.759
<v Speaker 1>as if assuming that folklore um is arises unconsciously out

0:48:37.760 --> 0:48:41.040
<v Speaker 1>of the spirit of the people, and that when people

0:48:41.120 --> 0:48:45.040
<v Speaker 1>consciously manipulate folklore, that's a different kind of thing. I mean,

0:48:45.120 --> 0:48:47.520
<v Speaker 1>I I sort of wonder to what extent the things

0:48:47.640 --> 0:48:52.440
<v Speaker 1>we think of as folklore the original stories are consciously created,

0:48:52.480 --> 0:48:54.560
<v Speaker 1>are they not? Well, I mean, it comes back to

0:48:54.600 --> 0:48:57.240
<v Speaker 1>the whole rules thing I said earlier, like imagining someone

0:48:57.560 --> 0:49:02.000
<v Speaker 1>or multiple people coming wrong and tweeting an existing legend

0:49:02.040 --> 0:49:04.520
<v Speaker 1>or folklore in order to convey a point or to

0:49:04.560 --> 0:49:08.840
<v Speaker 1>convey a slightly different point um and then and then likewise,

0:49:08.880 --> 0:49:11.200
<v Speaker 1>I mean, yeah, there's a there's one example that Foster

0:49:11.320 --> 0:49:14.200
<v Speaker 1>points out, and this is from the Edo periods. This

0:49:14.320 --> 0:49:18.400
<v Speaker 1>was sixteen o three to eighteen sixty eight Japanese history.

0:49:18.719 --> 0:49:22.240
<v Speaker 1>And in this case, apparently you had a doctor who

0:49:22.520 --> 0:49:24.680
<v Speaker 1>used a story about a kappa as a way to

0:49:24.760 --> 0:49:28.560
<v Speaker 1>promote his business. The idea being that this is the

0:49:28.560 --> 0:49:30.239
<v Speaker 1>case with a lot of these monsters. They have some

0:49:30.239 --> 0:49:34.480
<v Speaker 1>sort of hidden knowledge or hidden powers that a crafty

0:49:34.520 --> 0:49:37.400
<v Speaker 1>individual can trick them out of. And so this doctor

0:49:37.760 --> 0:49:41.439
<v Speaker 1>learned some I think a bone setting uh technique from

0:49:41.480 --> 0:49:44.520
<v Speaker 1>the Kappa, and he basically put that on his calling card.

0:49:44.840 --> 0:49:46.440
<v Speaker 1>If you're gonna go to the doctor, then go to

0:49:46.520 --> 0:49:49.320
<v Speaker 1>the go to you know, go to doctor Kappa touched,

0:49:49.360 --> 0:49:52.560
<v Speaker 1>and he will he will use his mystical abilities to

0:49:52.600 --> 0:49:56.839
<v Speaker 1>heal you, which is essentially a marketing ploy. So keep

0:49:56.880 --> 0:49:59.640
<v Speaker 1>all that in mind. But basically what happens is, Yeah,

0:50:00.200 --> 0:50:03.120
<v Speaker 1>after a while, people have forgotten about the Kappa, like

0:50:03.160 --> 0:50:05.279
<v Speaker 1>there's there's not a lot of there's no longer any

0:50:05.320 --> 0:50:08.239
<v Speaker 1>belief in it. People are not reporting sightings of the

0:50:08.280 --> 0:50:10.640
<v Speaker 1>Kappa and uh. And then but you end up going

0:50:10.719 --> 0:50:12.840
<v Speaker 1>with through several waves of sort of you know, the

0:50:12.920 --> 0:50:17.200
<v Speaker 1>Kappa renaissance, where people rediscover it and they start using

0:50:17.239 --> 0:50:21.160
<v Speaker 1>it in new ways, um and uh and and and

0:50:21.160 --> 0:50:25.200
<v Speaker 1>this is inevitably going to involve outsiders crafting it. That's

0:50:25.239 --> 0:50:28.040
<v Speaker 1>the argument here, is that the Kappa is is a

0:50:28.080 --> 0:50:31.440
<v Speaker 1>creature of rural areas. It is a creature of the

0:50:31.480 --> 0:50:33.920
<v Speaker 1>people of the rural people. It's essentially kind of a

0:50:33.920 --> 0:50:37.200
<v Speaker 1>peasant monster. But then you're gonna have people that are

0:50:37.200 --> 0:50:39.640
<v Speaker 1>cut off from all of that. Essentially, you're gonna city

0:50:39.640 --> 0:50:43.640
<v Speaker 1>fall come along, take the Kappa myth, reinvent it, reutilize it,

0:50:44.080 --> 0:50:46.239
<v Speaker 1>and then after a while, like, no one's connected to

0:50:46.280 --> 0:50:48.760
<v Speaker 1>it back in the rural areas anymore. So they take

0:50:48.760 --> 0:50:52.160
<v Speaker 1>it back. They take this in, this re reformed version

0:50:52.160 --> 0:50:55.080
<v Speaker 1>of the Kappa, and then what do they do with it, Well,

0:50:55.120 --> 0:50:58.640
<v Speaker 1>they sort of turned it into a cultural mascot. It

0:50:58.719 --> 0:51:00.960
<v Speaker 1>makes me think of it. Have you ever seen the

0:51:01.320 --> 0:51:05.960
<v Speaker 1>tourism materials that are sent out by the Iceland Tourism

0:51:06.000 --> 0:51:09.680
<v Speaker 1>Board or whatever it is that promote the fact that

0:51:09.760 --> 0:51:12.760
<v Speaker 1>people in Iceland believe in the fairies, the hidden folk,

0:51:12.880 --> 0:51:15.719
<v Speaker 1>you know, the secret other world, the hidden folk that

0:51:15.800 --> 0:51:19.440
<v Speaker 1>live or believe in elves and stuff like that. I

0:51:19.520 --> 0:51:23.040
<v Speaker 1>don't know to what extent it's true that that many

0:51:23.080 --> 0:51:26.719
<v Speaker 1>people in Iceland literally believe the fairies are there. I

0:51:26.719 --> 0:51:29.000
<v Speaker 1>know some people probably do, but I doubt it is

0:51:29.520 --> 0:51:31.839
<v Speaker 1>true in a literal sense to the extent to which

0:51:31.880 --> 0:51:34.839
<v Speaker 1>it's promoted. But it does seem to be a thing

0:51:35.080 --> 0:51:39.040
<v Speaker 1>that is Uh, it's a rumor that's spread to bring

0:51:39.080 --> 0:51:42.360
<v Speaker 1>people to Iceland for tourism, because isn't that cute people

0:51:42.400 --> 0:51:45.520
<v Speaker 1>there believe in elves or believe in hidden folk. Yeah.

0:51:45.560 --> 0:51:48.240
<v Speaker 1>Forgetting of of course, the fact that belief in hidden

0:51:48.280 --> 0:51:51.600
<v Speaker 1>forces often in many cases can have pretty horrifying real

0:51:51.640 --> 0:51:54.680
<v Speaker 1>world results. But it is this, it is a sanitized

0:51:54.800 --> 0:51:57.879
<v Speaker 1>version on it and uh and Foster points out that

0:51:57.920 --> 0:51:59.360
<v Speaker 1>what what you have here is that you have a

0:51:59.360 --> 0:52:02.399
<v Speaker 1>sanitized monster that was you that ends up being used

0:52:02.400 --> 0:52:05.800
<v Speaker 1>to promote a sanitized notion of rural life in Japan.

0:52:06.560 --> 0:52:09.320
<v Speaker 1>And he says that the craziest thing is that quote,

0:52:09.360 --> 0:52:11.920
<v Speaker 1>had the Kappa not been snatched up by the mechanism

0:52:12.000 --> 0:52:15.800
<v Speaker 1>of folkloreism, it most likely would have died or survived

0:52:15.800 --> 0:52:20.760
<v Speaker 1>only as a museum relicant collections of folklore. Folkloreism change,

0:52:20.840 --> 0:52:24.480
<v Speaker 1>in other words, kept the monster alive. So this conscious

0:52:24.560 --> 0:52:27.920
<v Speaker 1>manipulation of the folklore is the only reason the folklore

0:52:28.040 --> 0:52:31.719
<v Speaker 1>really stays prominent. Yeah, well, like with Freddie, we can

0:52:31.760 --> 0:52:34.000
<v Speaker 1>go back to Freddie and say, yeah, you can bemoan

0:52:34.080 --> 0:52:36.719
<v Speaker 1>the fact that this, this, this horrifying thing from the

0:52:36.760 --> 0:52:40.719
<v Speaker 1>first film was kind of killed by this subsequent incarnation.

0:52:41.239 --> 0:52:44.959
<v Speaker 1>But if Freddie know how many people but I see

0:52:44.960 --> 0:52:48.440
<v Speaker 1>what you're saying. But but certainly like that's how it survived.

0:52:48.920 --> 0:52:51.920
<v Speaker 1>It grew into the shape and the size that was

0:52:51.960 --> 0:52:55.880
<v Speaker 1>sustained by the culture. Freddie became the Freddie that uh,

0:52:55.960 --> 0:52:59.080
<v Speaker 1>that that that we needed, that that that was essential

0:52:59.200 --> 0:53:05.319
<v Speaker 1>apparently too modern western living, right, or maybe not the

0:53:05.320 --> 0:53:09.759
<v Speaker 1>freddy we need, but the freddy we deserve. Okay, So

0:53:09.800 --> 0:53:14.200
<v Speaker 1>how about another monster from Japanese folklore, the One? Oh yeah,

0:53:14.440 --> 0:53:17.920
<v Speaker 1>so we read another paper about this called the Transformation

0:53:18.000 --> 0:53:20.680
<v Speaker 1>of the One from the frightening and diabolical to the

0:53:20.760 --> 0:53:23.360
<v Speaker 1>cute and sexy, and this is by a Japanese scholar

0:53:23.480 --> 0:53:27.640
<v Speaker 1>named Nariko T. Rider, also in the journal Asian Folklore Studies,

0:53:27.640 --> 0:53:30.439
<v Speaker 1>and this is from two thousand three. So writer's paper

0:53:30.520 --> 0:53:33.440
<v Speaker 1>is really interesting. It charts a very very similar arc

0:53:33.480 --> 0:53:36.120
<v Speaker 1>to what we talked about with the Kappa, this folklore

0:53:36.200 --> 0:53:40.440
<v Speaker 1>monster transforming into something that's different in modern twentieth century

0:53:40.440 --> 0:53:45.200
<v Speaker 1>pop culture. The One appear in Japanese literature and folklore

0:53:45.280 --> 0:53:47.840
<v Speaker 1>going back to ancient times, and the only are generally

0:53:47.880 --> 0:53:52.919
<v Speaker 1>these large, disgusting, shape shifting monsters with one or more

0:53:52.960 --> 0:53:56.319
<v Speaker 1>horns on the head. They wear tiger skinned garments, and

0:53:56.360 --> 0:53:59.880
<v Speaker 1>they like to eat human flesh. Other common powers in

0:54:00.000 --> 0:54:04.279
<v Speaker 1>include flight and the ability to shoot lightning. And they're

0:54:04.320 --> 0:54:07.680
<v Speaker 1>they're sort of different breeds of ony, right, Yeah, they're

0:54:07.760 --> 0:54:11.080
<v Speaker 1>they're basically two varieties. There's like the terrestrial one in

0:54:11.120 --> 0:54:13.839
<v Speaker 1>the infernal o E and the infernal only is there

0:54:13.880 --> 0:54:16.120
<v Speaker 1>to drag you to how at the moment of your

0:54:16.160 --> 0:54:19.040
<v Speaker 1>death if you were in fact deserving of one of

0:54:19.080 --> 0:54:21.800
<v Speaker 1>the hell's. Yeah. So, first, let's look at the old

0:54:21.960 --> 0:54:24.279
<v Speaker 1>vision of the only before they were, before they were

0:54:24.280 --> 0:54:27.280
<v Speaker 1>tamed or domesticated like the Let's look at their wolf

0:54:27.360 --> 0:54:32.560
<v Speaker 1>like Canada ancestor so. The scholar Ishibashi Gaha argues that

0:54:32.600 --> 0:54:36.239
<v Speaker 1>the Japanese only concept evolved from a previous type of

0:54:36.280 --> 0:54:40.960
<v Speaker 1>spirit or monster, the yomotsushi kome, which is literally fearful

0:54:41.040 --> 0:54:45.120
<v Speaker 1>creatures of the Netherland, and these appear as early as

0:54:45.160 --> 0:54:49.000
<v Speaker 1>the Japanese creation myth known as the Kojiki. So in

0:54:49.080 --> 0:54:52.759
<v Speaker 1>the first known Japanese language dictionary, compiled sometime around the

0:54:52.840 --> 0:54:56.280
<v Speaker 1>year nine thirty c e only is defined as quote

0:54:56.640 --> 0:55:00.360
<v Speaker 1>hiding behind things, not wishing to appear. It is a

0:55:00.440 --> 0:55:04.399
<v Speaker 1>spirit or soul of the dead. So in this earlier vision,

0:55:04.440 --> 0:55:06.560
<v Speaker 1>it's more of a spirit, I mean. And there are

0:55:06.560 --> 0:55:11.440
<v Speaker 1>these different categories of of Japanese folkloric beings. They're you know,

0:55:11.520 --> 0:55:14.920
<v Speaker 1>more like the comi you know, the deities, and then

0:55:15.000 --> 0:55:18.200
<v Speaker 1>there are the yokai, which are more like the monsters. Uh,

0:55:18.239 --> 0:55:20.560
<v Speaker 1>and it was during the medieval period in Japan that

0:55:20.640 --> 0:55:23.680
<v Speaker 1>the Only became a major part of popular folklore. In

0:55:23.719 --> 0:55:27.759
<v Speaker 1>this classical monster form that we first introduced, common only

0:55:27.880 --> 0:55:30.360
<v Speaker 1>features in the medieval folklore are going to include some

0:55:30.440 --> 0:55:33.320
<v Speaker 1>of what we've already described, things like one or more

0:55:33.360 --> 0:55:37.680
<v Speaker 1>horns on the head, skin colors like red or blue

0:55:38.040 --> 0:55:42.400
<v Speaker 1>or black or yellow, a third eye in the forehead,

0:55:42.960 --> 0:55:46.960
<v Speaker 1>carrying an iron mace as a weapon, wearing a tiger

0:55:47.120 --> 0:55:50.719
<v Speaker 1>skin loincloth, and the fact that they're usually male, but

0:55:50.800 --> 0:55:54.680
<v Speaker 1>not always and only were these horrific demon monsters that

0:55:54.760 --> 0:55:58.719
<v Speaker 1>people believe to exist in the world, kidnapping people, especially

0:55:58.800 --> 0:56:02.399
<v Speaker 1>young women, drinking blood, eating their flesh, but they also

0:56:02.400 --> 0:56:05.640
<v Speaker 1>seemed to be this useful cultural concept. In the words

0:56:05.680 --> 0:56:08.600
<v Speaker 1>of a scholar named Kumatsu, that the writers sites in

0:56:08.640 --> 0:56:12.200
<v Speaker 1>her paper many only were quote people who had different

0:56:12.239 --> 0:56:16.719
<v Speaker 1>customs or lived beyond the reach of the emperor's control.

0:56:17.400 --> 0:56:18.919
<v Speaker 1>And you can see this in the way that Only

0:56:18.960 --> 0:56:22.719
<v Speaker 1>were deployed in Japanese imperial propaganda during World War Two,

0:56:22.760 --> 0:56:25.720
<v Speaker 1>which was depicting enemies of the States such as Winston

0:56:25.800 --> 0:56:29.319
<v Speaker 1>Churchill or f DR or the Chinese leader Chang Kai

0:56:29.440 --> 0:56:33.279
<v Speaker 1>check as on e and it's common, of course during

0:56:33.320 --> 0:56:36.520
<v Speaker 1>war to motivate your populace against the enemy by characterizing

0:56:36.560 --> 0:56:38.960
<v Speaker 1>them as devils of some sort. Yeah. We see plenty

0:56:39.000 --> 0:56:41.920
<v Speaker 1>of examples of that in in western countries as well

0:56:42.000 --> 0:56:45.479
<v Speaker 1>during the same time period. Absolutely. Yeah. But apparently this

0:56:45.480 --> 0:56:49.360
<v Speaker 1>this cultural inclusion and exclusion tactic follows the one monster

0:56:49.480 --> 0:56:53.960
<v Speaker 1>specifically deep into history. So a few stories about the

0:56:53.960 --> 0:56:57.600
<v Speaker 1>only One story appears in the tenth century CE narrative

0:56:57.880 --> 0:57:00.239
<v Speaker 1>Tales of the Essay, and it goes like the US.

0:57:00.440 --> 0:57:02.520
<v Speaker 1>You got a man and he falls in love with

0:57:02.520 --> 0:57:05.640
<v Speaker 1>a woman of high social status, and he kidnaps her

0:57:06.400 --> 0:57:09.919
<v Speaker 1>and they're fleeing in the night, and there's a thunderstorm.

0:57:10.040 --> 0:57:12.360
<v Speaker 1>So the man decides they should take shelter at a

0:57:12.480 --> 0:57:16.120
<v Speaker 1>ruined building near the Akuta River, and the woman goes

0:57:16.160 --> 0:57:18.920
<v Speaker 1>inside the building for shelter, and the man stands guard

0:57:18.960 --> 0:57:21.440
<v Speaker 1>at the door all night. But when the woman is

0:57:21.440 --> 0:57:24.840
<v Speaker 1>alone inside and one appears and it eats her in

0:57:24.920 --> 0:57:27.840
<v Speaker 1>a single bite. That's gonna be a big owning, right,

0:57:28.960 --> 0:57:31.480
<v Speaker 1>She screams when the one is they're eating her, but

0:57:31.560 --> 0:57:35.080
<v Speaker 1>the man standing guard doesn't hear her because of the thunder,

0:57:35.360 --> 0:57:39.120
<v Speaker 1>And this portrays this sort of alliance between the one,

0:57:39.360 --> 0:57:42.880
<v Speaker 1>and these powerful elemental forces like lightning storms owning are

0:57:42.920 --> 0:57:46.320
<v Speaker 1>sometimes said to be able to shoot lightning. Now. Another

0:57:46.360 --> 0:57:49.040
<v Speaker 1>story is contained in a ninth century collection called the

0:57:49.120 --> 0:57:53.600
<v Speaker 1>Nihone Ryuiki, and the story translates to on a woman

0:57:53.680 --> 0:57:57.000
<v Speaker 1>devoured by an ony. So at the time the Emperor

0:57:57.120 --> 0:58:00.640
<v Speaker 1>Shomu reigned, a rich family in Yamato events had this

0:58:00.720 --> 0:58:03.880
<v Speaker 1>beautiful daughter and lots of men wanted to marry her,

0:58:03.920 --> 0:58:07.600
<v Speaker 1>but she was like nah, not interested, until a suitor

0:58:07.640 --> 0:58:11.680
<v Speaker 1>shows up with unbelievably extravagant gifts to win her over,

0:58:12.080 --> 0:58:16.000
<v Speaker 1>including three carriages full of silk, so she accepts his

0:58:16.080 --> 0:58:19.360
<v Speaker 1>marriage proposal, and on the wedding night, the newlyweds stay

0:58:19.440 --> 0:58:22.840
<v Speaker 1>in the house of the bride's parents. The woman's parents

0:58:23.080 --> 0:58:25.240
<v Speaker 1>hear her crying out in pain during the night, but

0:58:25.320 --> 0:58:28.000
<v Speaker 1>they don't do anything about it, and when her mother

0:58:28.200 --> 0:58:30.480
<v Speaker 1>enters the bride in the groom's bedroom in the morning,

0:58:30.520 --> 0:58:33.960
<v Speaker 1>all that's left is her daughter's head and a single finger,

0:58:34.800 --> 0:58:37.480
<v Speaker 1>and the rest has been eaten by a shape shifting

0:58:37.480 --> 0:58:40.320
<v Speaker 1>one which apparently appeared in the form of a handsome

0:58:40.360 --> 0:58:43.000
<v Speaker 1>young man. And this is evidence early on that they

0:58:43.040 --> 0:58:45.720
<v Speaker 1>only have this power of shape shifting. One of the

0:58:45.720 --> 0:58:48.960
<v Speaker 1>most common things, like very often in other stories, Only

0:58:49.000 --> 0:58:52.480
<v Speaker 1>would appear as beautiful women in order to seduce men,

0:58:53.000 --> 0:58:55.280
<v Speaker 1>and then they would turn into owny and try to

0:58:55.360 --> 0:58:58.120
<v Speaker 1>devour them or kill them or something. Someone should do

0:58:58.120 --> 0:59:00.919
<v Speaker 1>a version of the werewolf game with one. They're perfect,

0:59:00.920 --> 0:59:04.040
<v Speaker 1>you know, that would be perfect on a Yeah, there

0:59:04.040 --> 0:59:08.320
<v Speaker 1>are only among us? Okay, So how did the only

0:59:08.440 --> 0:59:10.560
<v Speaker 1>become cute? Yeah? Because it's like with the Cappa, this

0:59:10.560 --> 0:59:14.800
<v Speaker 1>sounds pretty monstrous and horrific. It's like a standard like, um,

0:59:14.920 --> 0:59:18.520
<v Speaker 1>you know, woman eating ogre here, how does it become

0:59:18.640 --> 0:59:21.680
<v Speaker 1>a cute thing? Well? Writer Sites several examples of how

0:59:21.680 --> 0:59:24.000
<v Speaker 1>only have become cute and modern Japan on a very

0:59:24.040 --> 0:59:26.400
<v Speaker 1>similar time scale to what we talked about with the Kappa,

0:59:26.440 --> 0:59:29.360
<v Speaker 1>you know, the Kappa especially having these cute incarnations in

0:59:29.400 --> 0:59:32.520
<v Speaker 1>the second half of the twentieth century, especially around the

0:59:32.600 --> 0:59:37.160
<v Speaker 1>nineteen seventies. One example of cute Only that Rider sites

0:59:37.800 --> 0:59:42.040
<v Speaker 1>is The Loom Invader. So in nineteen seventy eight, the

0:59:42.120 --> 0:59:47.320
<v Speaker 1>Japanese manga artist Rumiko Takahashi created this incredibly popular series

0:59:47.360 --> 0:59:52.040
<v Speaker 1>called urus say Yatsura, which translates literally into something like

0:59:52.240 --> 0:59:56.040
<v Speaker 1>those obnoxious aliens, and beginning of the nineteen eighties it

0:59:56.080 --> 0:59:58.760
<v Speaker 1>was adapted into a TV series, films, and a bunch

0:59:58.760 --> 1:00:02.400
<v Speaker 1>of other spinoff media. Uh and the premise is that

1:00:02.440 --> 1:00:05.400
<v Speaker 1>there's a group of one from outer space that arrive

1:00:05.520 --> 1:00:08.640
<v Speaker 1>on Earth, sort of blending one folklore with these alien

1:00:08.720 --> 1:00:11.400
<v Speaker 1>invasion stories that started to become popular in the middle

1:00:11.400 --> 1:00:14.520
<v Speaker 1>of the twentieth century. And one of these invaders is

1:00:14.520 --> 1:00:17.560
<v Speaker 1>an one called Loom, who at first is part of

1:00:17.600 --> 1:00:20.400
<v Speaker 1>this invasion force, but somehow she ends up becoming the

1:00:20.400 --> 1:00:23.600
<v Speaker 1>the loving and devoted wife of a lecherous teenage boy

1:00:23.640 --> 1:00:27.760
<v Speaker 1>on Earth. Unlike the one from medieval folklore, Lum is

1:00:27.840 --> 1:00:32.320
<v Speaker 1>not overtly monstrous. Instead, she's represented primarily as cute and

1:00:32.480 --> 1:00:37.560
<v Speaker 1>through overtly eroticized characteristics. In short, she's depicted as as

1:00:37.600 --> 1:00:41.120
<v Speaker 1>she's supposed to be sexy, and Loom has these subtle

1:00:41.160 --> 1:00:45.200
<v Speaker 1>signs pointing toward the traditional one. For example, owny usually

1:00:45.200 --> 1:00:48.520
<v Speaker 1>have horns, Loom has these couple of diminutive horns on

1:00:48.600 --> 1:00:52.800
<v Speaker 1>top of her head. She sometimes seems to have fangs

1:00:52.840 --> 1:00:56.240
<v Speaker 1>and other indications of a cannibalistic nature. She seems to

1:00:56.240 --> 1:00:58.840
<v Speaker 1>have the power to shoot lightning, which is associated with

1:00:58.920 --> 1:01:02.320
<v Speaker 1>some ony legend you can fly like the one and

1:01:02.440 --> 1:01:05.800
<v Speaker 1>only are often depicted I mentioned earlier as males wearing

1:01:05.800 --> 1:01:10.200
<v Speaker 1>a tiger skin loincloth, loam wears a tiger skin bikini.

1:01:11.000 --> 1:01:13.960
<v Speaker 1>I was talking with our coworker, Lauren Vogelbaum, one of

1:01:13.960 --> 1:01:16.800
<v Speaker 1>the hosts of food Stuff, another podcast in the house

1:01:16.800 --> 1:01:19.080
<v Speaker 1>Stuff Works network you should check out if you enjoy

1:01:19.280 --> 1:01:23.520
<v Speaker 1>food and all things edible and imbibable. But I was

1:01:23.560 --> 1:01:25.760
<v Speaker 1>talking to her about this because I know she is

1:01:25.800 --> 1:01:29.120
<v Speaker 1>an insightful consumer of manga, and she pointed out that

1:01:29.160 --> 1:01:32.080
<v Speaker 1>there are actually plenty of other anime and manga characters

1:01:32.120 --> 1:01:35.680
<v Speaker 1>that display this trend of taking a traditional monster and

1:01:35.760 --> 1:01:39.080
<v Speaker 1>making a cute or making it sexy or both. And

1:01:39.160 --> 1:01:42.440
<v Speaker 1>one example she mentioned was a manga series known as Sayuki,

1:01:42.480 --> 1:01:45.600
<v Speaker 1>in which the main characters are the monkey King character

1:01:46.080 --> 1:01:50.200
<v Speaker 1>and his demon companions, but they are rendered as cute boys.

1:01:50.360 --> 1:01:53.640
<v Speaker 1>These like attractive young men, sort of like an you know,

1:01:53.920 --> 1:01:57.800
<v Speaker 1>manga boy band um, but a demonic one, and they

1:01:57.800 --> 1:02:01.240
<v Speaker 1>are essentially a male parallel to the cute and sexualized

1:02:01.280 --> 1:02:04.000
<v Speaker 1>one we see in Loom. But as with the Kappa,

1:02:04.040 --> 1:02:06.640
<v Speaker 1>all of this with the one comes down to like

1:02:06.720 --> 1:02:10.880
<v Speaker 1>the revitalization of of rural areas. Right. Oh, well, that's

1:02:10.880 --> 1:02:12.880
<v Speaker 1>another aspect of it too. Yeah, so you've got this

1:02:12.920 --> 1:02:15.200
<v Speaker 1>stuff in mass media. But then you've also got like

1:02:15.400 --> 1:02:17.920
<v Speaker 1>we saw with the Kappa being used as some kind

1:02:17.920 --> 1:02:20.280
<v Speaker 1>of a rural mascot for a town or a village.

1:02:20.320 --> 1:02:23.040
<v Speaker 1>You know. The town revitalization movement is another thing that

1:02:23.080 --> 1:02:25.200
<v Speaker 1>Writer points out is a place that the only re

1:02:25.600 --> 1:02:28.840
<v Speaker 1>entered the modern consciousness and kind of metamorphosed into something

1:02:28.920 --> 1:02:33.840
<v Speaker 1>much sweeter. So there's this movement, the town revitalization movement

1:02:34.200 --> 1:02:37.600
<v Speaker 1>in Japanese. I think it's maki okashi and uh so,

1:02:37.680 --> 1:02:39.680
<v Speaker 1>in the same way that the Kappa was embraced as

1:02:39.680 --> 1:02:42.160
<v Speaker 1>a local mascot, it seems to only have been as well.

1:02:42.200 --> 1:02:45.800
<v Speaker 1>And Writer sites these examples the Oemachi in Kyoto, which

1:02:45.880 --> 1:02:49.160
<v Speaker 1>is located near Mount o A. This is the traditional

1:02:49.200 --> 1:02:51.560
<v Speaker 1>setting of a story called The Shooting Doji, which is

1:02:51.600 --> 1:02:54.440
<v Speaker 1>about this band of ony that live in the mountains

1:02:54.600 --> 1:02:57.200
<v Speaker 1>and they're doing their owny thing, you know. They're kidnapping

1:02:57.240 --> 1:03:00.400
<v Speaker 1>and eating locals, especially local maidens, and the eat their

1:03:00.400 --> 1:03:04.520
<v Speaker 1>flesh and drink their blood until some warriors in filtrate

1:03:04.640 --> 1:03:07.400
<v Speaker 1>the only hideout and kill all the only and writer

1:03:07.520 --> 1:03:10.400
<v Speaker 1>writes that at the time of this paper, this town

1:03:10.520 --> 1:03:14.439
<v Speaker 1>with the original setting near the shooting Doji, the town

1:03:14.480 --> 1:03:18.080
<v Speaker 1>is facing a depopulation crisis, with the population essentially growing

1:03:18.080 --> 1:03:20.960
<v Speaker 1>old and younger people not replacing them, and one way

1:03:20.960 --> 1:03:24.040
<v Speaker 1>the residents apparently sought to revitalize the town was to

1:03:24.160 --> 1:03:27.840
<v Speaker 1>embrace the only legend and the imagery in order to

1:03:27.880 --> 1:03:32.240
<v Speaker 1>attract interest and tourists. So they developed these only related

1:03:32.440 --> 1:03:35.640
<v Speaker 1>legends and sites. They got an one museum. So a

1:03:35.680 --> 1:03:38.840
<v Speaker 1>creature that would have once caused unspeakable terror is now

1:03:38.920 --> 1:03:42.240
<v Speaker 1>this fun attraction to draw people and money. It's kind

1:03:42.240 --> 1:03:45.200
<v Speaker 1>of like the small town kid, uh, you know, makes good,

1:03:45.000 --> 1:03:47.560
<v Speaker 1>he leaves the small town, makes it big, and then

1:03:47.560 --> 1:03:49.840
<v Speaker 1>it's just invited back in and becomes a hero, even

1:03:49.840 --> 1:03:52.320
<v Speaker 1>though they kind of treated him like dart to begin with. Yeah. Well,

1:03:52.360 --> 1:03:54.120
<v Speaker 1>it also sort of reminds me of what you might

1:03:54.160 --> 1:03:58.080
<v Speaker 1>see and say, Salem, Massachusetts, where originally you had the

1:03:58.120 --> 1:04:01.640
<v Speaker 1>fear of witchcraft, which was a genuine panic that terrified

1:04:01.640 --> 1:04:04.280
<v Speaker 1>people and led to deaths, and now it's more to

1:04:04.560 --> 1:04:07.440
<v Speaker 1>it's embraced in this kitchy way, like witches have become

1:04:07.480 --> 1:04:11.040
<v Speaker 1>a cute part of Salem's identity as a town. So

1:04:11.080 --> 1:04:14.080
<v Speaker 1>they love which museums and which souvenirs and stuff like that,

1:04:14.120 --> 1:04:17.800
<v Speaker 1>despite the horrifying reality of the essential like human monstrosity

1:04:17.840 --> 1:04:20.400
<v Speaker 1>of the whole situation exactly. So what can we take

1:04:20.440 --> 1:04:23.000
<v Speaker 1>away from this example? Well, writer has got some ideas.

1:04:23.000 --> 1:04:25.040
<v Speaker 1>So we've got these two different things. I mentioned the cute,

1:04:25.080 --> 1:04:28.880
<v Speaker 1>non threatening and eroticized one that appear in Japanese cartoons

1:04:29.280 --> 1:04:31.920
<v Speaker 1>and the embracing of one folklore as an economic and

1:04:31.960 --> 1:04:35.800
<v Speaker 1>tourism draw. And writer writes that much of the art

1:04:35.840 --> 1:04:39.120
<v Speaker 1>and entertainment in Japan still views the one as evil

1:04:39.160 --> 1:04:42.440
<v Speaker 1>and terrifying beings, like it's not all cute. Only now

1:04:42.520 --> 1:04:46.000
<v Speaker 1>she gives the example of the film Dreams by Kasa,

1:04:47.080 --> 1:04:50.120
<v Speaker 1>and one of the stories in this movie apparently tells

1:04:50.160 --> 1:04:53.480
<v Speaker 1>the story of humans who were turned into one by

1:04:53.480 --> 1:04:57.560
<v Speaker 1>a nuclear blast. Oh man, I vaguely remember that. I

1:04:57.640 --> 1:05:00.080
<v Speaker 1>mainly remember the space section of it. Yeah, that's so

1:05:00.160 --> 1:05:01.920
<v Speaker 1>much the only optic back and watch it. It's a

1:05:01.920 --> 1:05:05.240
<v Speaker 1>horrifying idea. But now we also have these only with

1:05:05.360 --> 1:05:09.880
<v Speaker 1>inherent aspects of harmlessness, cuteness, the the eroticized aspects. They

1:05:09.880 --> 1:05:12.600
<v Speaker 1>are the ones that are simply fun and familiar like

1:05:12.680 --> 1:05:15.040
<v Speaker 1>the witches now, and she seems to think that this

1:05:15.120 --> 1:05:19.600
<v Speaker 1>is an outgrowth of Japan's postwar economic transformation. In other words,

1:05:19.920 --> 1:05:23.200
<v Speaker 1>horrifying folk beliefs and monsters don't really make you the

1:05:23.200 --> 1:05:27.200
<v Speaker 1>big box, but apparently cute, harmless, fun and familiar monsters

1:05:27.560 --> 1:05:32.439
<v Speaker 1>can bring massive economic dividends. Capitalistic folklorism in the sense

1:05:32.480 --> 1:05:35.880
<v Speaker 1>that we explored in that previous paper, folkloreism the manipulation

1:05:35.920 --> 1:05:38.960
<v Speaker 1>of folklore seems to be directly at work in writer's

1:05:39.000 --> 1:05:42.320
<v Speaker 1>point of view, but it also sort of makes me

1:05:42.360 --> 1:05:46.640
<v Speaker 1>wonder why monsters in the first place, Like, if it's

1:05:46.640 --> 1:05:51.280
<v Speaker 1>simply that cute, harmless or sexy characters and imagery command

1:05:51.400 --> 1:05:55.320
<v Speaker 1>more economic power, why why isn't it just that we're

1:05:55.320 --> 1:05:58.360
<v Speaker 1>seeing new characters of this type created, Like why are

1:05:58.480 --> 1:06:04.320
<v Speaker 1>traditionally horrified and disgusting monsters being transformed into these cute

1:06:04.400 --> 1:06:07.280
<v Speaker 1>or sexy or otherwise harmless versions. Well, I wonder if

1:06:07.320 --> 1:06:10.040
<v Speaker 1>part of it is that there is, perhaps even subconsciously,

1:06:11.000 --> 1:06:15.400
<v Speaker 1>it's an interaction with a monstrous figure that had power

1:06:15.760 --> 1:06:18.040
<v Speaker 1>over us and maybe still has power over us. And

1:06:18.040 --> 1:06:20.680
<v Speaker 1>by making it cute, you are you're you're making it harmless.

1:06:20.680 --> 1:06:24.880
<v Speaker 1>You're taking the punch out of this monstrous creature. You're

1:06:25.120 --> 1:06:27.840
<v Speaker 1>it's it's like laughing in the face of horror. Well,

1:06:27.920 --> 1:06:31.320
<v Speaker 1>it almost makes me wonder if this transformation is an

1:06:31.360 --> 1:06:35.520
<v Speaker 1>outgrowth of the of the skepticism and secularization of the

1:06:35.560 --> 1:06:39.600
<v Speaker 1>twentieth century. Like, as people tend to believe less literally

1:06:39.640 --> 1:06:43.120
<v Speaker 1>in demons, monsters, and devils, would we tend to take

1:06:43.160 --> 1:06:46.760
<v Speaker 1>them less seriously as genuine threats? I mean, obviously we would.

1:06:47.120 --> 1:06:49.920
<v Speaker 1>And if we think that there's no genuine monster danger

1:06:49.960 --> 1:06:53.479
<v Speaker 1>to warn against, what prevents us from stripping the fear

1:06:53.520 --> 1:06:57.360
<v Speaker 1>inducing elements out of the monster folklore? Uh? Is it

1:06:57.400 --> 1:06:59.800
<v Speaker 1>a thing we do simply because we can? Does that

1:06:59.840 --> 1:07:03.080
<v Speaker 1>make sense? Like if in the past people didn't make

1:07:03.120 --> 1:07:07.160
<v Speaker 1>the monsters harmless because they believed that you genuinely had

1:07:07.200 --> 1:07:10.360
<v Speaker 1>to understand that these monsters were dangerous. As soon as

1:07:10.360 --> 1:07:13.840
<v Speaker 1>we stopped taking monster legends literally, then we had the

1:07:13.920 --> 1:07:17.480
<v Speaker 1>power to render them to defang them. Yeah, I think

1:07:17.520 --> 1:07:20.040
<v Speaker 1>I would buy that. It sounds like a good read

1:07:20.120 --> 1:07:22.240
<v Speaker 1>hunt it. Yeah, But there's another thing that I wonder

1:07:22.280 --> 1:07:25.800
<v Speaker 1>about is like, could it represent an actual direct rebuke

1:07:25.920 --> 1:07:27.800
<v Speaker 1>of the past kind of a you know, a middle

1:07:27.880 --> 1:07:32.280
<v Speaker 1>finger to the superstition that produced belief in monsters throughout

1:07:32.360 --> 1:07:35.040
<v Speaker 1>you know, every culture in the history of humanity. Yeah.

1:07:35.040 --> 1:07:37.040
<v Speaker 1>I mean it's because we've touched on this a number

1:07:37.040 --> 1:07:41.520
<v Speaker 1>of times when we've talked about older ideas, mythologies, religion,

1:07:41.560 --> 1:07:44.120
<v Speaker 1>even where it's it's easy to take a modern approach

1:07:44.160 --> 1:07:45.840
<v Speaker 1>and say, oh, well, those people were stupid. Look at

1:07:45.840 --> 1:07:49.400
<v Speaker 1>the things they believed in. Monsters in the woods eating you, um,

1:07:49.400 --> 1:07:52.320
<v Speaker 1>you know, some sort of strange turtle creature reaching up

1:07:52.320 --> 1:07:54.960
<v Speaker 1>your anus after your liver um. But when you do,

1:07:55.240 --> 1:07:57.360
<v Speaker 1>when you begin to dissect these ideas and you put

1:07:57.400 --> 1:08:00.360
<v Speaker 1>them in the context of the time, it's not so

1:08:00.400 --> 1:08:02.440
<v Speaker 1>simple as to just say, oh, well, these these people

1:08:02.480 --> 1:08:05.840
<v Speaker 1>were dumb. No, they weren't stupid. They knew less, and

1:08:05.880 --> 1:08:08.440
<v Speaker 1>that's not the same thing, right, I mean, in a way,

1:08:08.200 --> 1:08:11.640
<v Speaker 1>they perhaps knew more because they knew to take a

1:08:11.760 --> 1:08:14.840
<v Speaker 1>like say, a dangerous area or a dangerous uh, you know,

1:08:14.920 --> 1:08:17.960
<v Speaker 1>cultural area and it and assign a monster to it

1:08:18.320 --> 1:08:21.400
<v Speaker 1>to toward people away from it, to to keep the

1:08:21.479 --> 1:08:24.400
<v Speaker 1>curious from getting too close. And children don't go, don't

1:08:24.400 --> 1:08:26.840
<v Speaker 1>go near the water's edge because there's a monster there. Yeah,

1:08:26.840 --> 1:08:28.959
<v Speaker 1>And even if you you're not up on the reasons

1:08:28.960 --> 1:08:31.280
<v Speaker 1>to stay away from the water, like the realistic reasons.

1:08:31.320 --> 1:08:33.840
<v Speaker 1>The monster still resonates. And we've actually touched on this

1:08:33.920 --> 1:08:39.479
<v Speaker 1>on the podcast in regard to creating potentially creating new monsters,

1:08:39.520 --> 1:08:45.080
<v Speaker 1>new mythologies to guards, say, places where radioactive waste or deposited. Right,

1:08:45.120 --> 1:08:47.320
<v Speaker 1>so you've got high level waste, you know, the really

1:08:47.400 --> 1:08:50.400
<v Speaker 1>dangerous stuff stored at a place somewhere on earth, and

1:08:50.439 --> 1:08:53.280
<v Speaker 1>that's going to be dangerous for literally thousands of years,

1:08:53.400 --> 1:08:56.200
<v Speaker 1>much longer than any kind of sign you would probably

1:08:56.200 --> 1:08:59.000
<v Speaker 1>put up would be there, or I mean if you

1:08:59.040 --> 1:09:01.120
<v Speaker 1>maybe even made a really erobal sign, but yeah, it's

1:09:01.120 --> 1:09:03.880
<v Speaker 1>going to outlast almost any measures you put in place

1:09:03.920 --> 1:09:06.400
<v Speaker 1>to keep people away. So it's almost like you wish

1:09:06.400 --> 1:09:09.519
<v Speaker 1>you could come up with a lasting cultural belief that

1:09:09.640 --> 1:09:12.280
<v Speaker 1>this place is cursed and there's a monster that dwells

1:09:12.280 --> 1:09:15.200
<v Speaker 1>there and there's nothing of value, and you should just

1:09:16.080 --> 1:09:19.320
<v Speaker 1>a sticky image that will drive people away for hundreds

1:09:19.360 --> 1:09:21.880
<v Speaker 1>of generations. And that, Yeah, that's exactly what a monster

1:09:22.040 --> 1:09:26.120
<v Speaker 1>is that of. You know, nations fall, empires, fall laws, fade,

1:09:27.080 --> 1:09:30.040
<v Speaker 1>signs of warning fall into the dust, but the monster

1:09:30.400 --> 1:09:33.559
<v Speaker 1>persevere and yeah, and so coming back to how we

1:09:33.640 --> 1:09:37.360
<v Speaker 1>make the monsters cute, I'm wondering if it's this secular rebuke,

1:09:37.479 --> 1:09:41.800
<v Speaker 1>like is turning a monster cute an attempt to say

1:09:41.840 --> 1:09:45.080
<v Speaker 1>even unconsciously, Maybe not like people do this on purpose,

1:09:45.160 --> 1:09:48.719
<v Speaker 1>But are they at some level saying there are no demons,

1:09:48.760 --> 1:09:51.840
<v Speaker 1>devils or monsters and I'll show you. And they do

1:09:51.920 --> 1:09:55.080
<v Speaker 1>it by making the image cute. Is it like sort

1:09:55.080 --> 1:09:58.960
<v Speaker 1>of the equivalent of blasphemy, but instead of against the gods,

1:09:58.960 --> 1:10:01.800
<v Speaker 1>it's against the monster belief. Yeah, And of course it's

1:10:01.880 --> 1:10:04.639
<v Speaker 1>dangerous to rebuke the monster because no matter how silly

1:10:04.680 --> 1:10:07.559
<v Speaker 1>you think it is, no matter how two dimensional the

1:10:07.600 --> 1:10:11.000
<v Speaker 1>monster might seem, Uh, there's probably a lot more going

1:10:11.040 --> 1:10:13.519
<v Speaker 1>on there than meets the eyes. Totally, you know, I

1:10:13.560 --> 1:10:15.840
<v Speaker 1>was thinking one other way to clarify what might be

1:10:15.920 --> 1:10:17.880
<v Speaker 1>happening here. I don't know, Maybe maybe this won't be

1:10:18.320 --> 1:10:21.120
<v Speaker 1>any additional clarity. But are there any monsters we can

1:10:21.160 --> 1:10:23.800
<v Speaker 1>think of that have not undergone this process where there

1:10:23.800 --> 1:10:26.679
<v Speaker 1>are no cute versions of them? Were almost no cute

1:10:26.760 --> 1:10:29.760
<v Speaker 1>versions of them. There's not any pervasive attempt in the

1:10:29.800 --> 1:10:33.920
<v Speaker 1>culture to make a toothless version of the creature. Well,

1:10:34.080 --> 1:10:36.800
<v Speaker 1>if we're looking at Japanese demons, I would say that

1:10:36.840 --> 1:10:40.479
<v Speaker 1>the tingo is probably an interesting case of this. Now

1:10:40.479 --> 1:10:43.120
<v Speaker 1>that's not to say they are no cute tingu. You

1:10:43.200 --> 1:10:45.799
<v Speaker 1>can certainly find them. I found them just doing image

1:10:45.840 --> 1:10:49.040
<v Speaker 1>searches for them for the English word tingu. But you

1:10:49.040 --> 1:10:52.160
<v Speaker 1>think they're less prevalent. I'm getting the you know, somebody

1:10:52.160 --> 1:10:55.880
<v Speaker 1>with more experience with Japanese culture and pop culture can

1:10:55.880 --> 1:10:58.000
<v Speaker 1>maybe chime in on this, but it seems like there's

1:10:58.040 --> 1:11:00.559
<v Speaker 1>less of it. You do see tingu showing up in

1:11:00.680 --> 1:11:04.440
<v Speaker 1>video games and manga and all other forms of media,

1:11:04.560 --> 1:11:08.160
<v Speaker 1>but they tend to retain a certain seriousness that is

1:11:08.320 --> 1:11:11.120
<v Speaker 1>lacking from you know, again, the Kappa. You don't see

1:11:11.200 --> 1:11:14.920
<v Speaker 1>Kappa snatching livers out of anuses as much anymore. But

1:11:14.960 --> 1:11:17.960
<v Speaker 1>in these cases, the tingoo still tends to retain a

1:11:18.000 --> 1:11:22.880
<v Speaker 1>certain regal character and a and a certain dangerous element

1:11:22.880 --> 1:11:25.320
<v Speaker 1>as well. So I should probably talk about what the

1:11:25.360 --> 1:11:29.160
<v Speaker 1>tingoo is though for anyone who who's not familiar. Alright,

1:11:29.200 --> 1:11:32.360
<v Speaker 1>So the Tingo. They are a warrior class of monsters

1:11:32.360 --> 1:11:35.280
<v Speaker 1>who reside in the mountain forest of Mount to Karama,

1:11:35.360 --> 1:11:38.640
<v Speaker 1>north of Kyoto, and their hybridity is that of a

1:11:38.680 --> 1:11:41.320
<v Speaker 1>bird and a man. Usually they're described as having a

1:11:41.360 --> 1:11:44.320
<v Speaker 1>humanoid body but with glowing eyes and a long red beak,

1:11:44.640 --> 1:11:48.120
<v Speaker 1>and sometimes that beak is more depicted as a long nose.

1:11:48.680 --> 1:11:51.720
<v Speaker 1>So I imagine if you've ever played a video game

1:11:51.760 --> 1:11:53.280
<v Speaker 1>and there's a character that seems to have a mask

1:11:53.360 --> 1:11:56.479
<v Speaker 1>with a long red nose, that's essentially a Tingo. So

1:11:56.520 --> 1:11:59.600
<v Speaker 1>they have feathered wings, and they're warlike, they're skilled in

1:11:59.640 --> 1:12:02.920
<v Speaker 1>martial arts. Humans sometimes seek them out to learn their arts,

1:12:02.920 --> 1:12:06.000
<v Speaker 1>but frequently go mad upon encountering them. And then of

1:12:06.000 --> 1:12:08.599
<v Speaker 1>course they also have this mischievous side. So if you're

1:12:08.760 --> 1:12:11.000
<v Speaker 1>if you're in the mountain woods and you hear something

1:12:11.040 --> 1:12:12.840
<v Speaker 1>like laughter, well that might be the laughter of Tingo.

1:12:13.360 --> 1:12:15.439
<v Speaker 1>If a tree falls, it might have been taken down

1:12:15.439 --> 1:12:19.360
<v Speaker 1>by a Tingu wind. And these examples are from the

1:12:19.400 --> 1:12:25.280
<v Speaker 1>book by Hruku Wakabashi, the Seven Tingoo Scrolls. So the

1:12:25.320 --> 1:12:27.680
<v Speaker 1>thing about the Tingoo is that they were you know,

1:12:27.840 --> 1:12:31.240
<v Speaker 1>they varied in form, purpose, and even alignment. Uh. There

1:12:31.320 --> 1:12:34.000
<v Speaker 1>were in some cases good Tingou, but for the most

1:12:34.040 --> 1:12:37.360
<v Speaker 1>part they were portrayed as uh, especially in medieval Japan,

1:12:37.439 --> 1:12:41.800
<v Speaker 1>as being evil, vengeful, chaotic spirits. They were enemies of Buddhism.

1:12:42.360 --> 1:12:44.720
<v Speaker 1>In some cases they were falling priests who failed to

1:12:44.760 --> 1:12:48.080
<v Speaker 1>achieve nirvana, and they were the embodiment of Ma or

1:12:48.200 --> 1:12:51.599
<v Speaker 1>Mara or obstacles to Buddhist enlightenment. Now it's worth knowing

1:12:51.680 --> 1:12:54.479
<v Speaker 1>that they were different from moral evil in this regard

1:12:55.040 --> 1:12:57.840
<v Speaker 1>or or Aku and this the tingou were they were.

1:12:57.880 --> 1:13:01.000
<v Speaker 1>You can essentially think of them as obstructionists. Uh, you

1:13:01.000 --> 1:13:02.840
<v Speaker 1>know they were. They were there to just um to

1:13:02.920 --> 1:13:06.080
<v Speaker 1>try and prevent you from achieving enlightenment, and you had

1:13:06.120 --> 1:13:08.679
<v Speaker 1>to battle them in your life to get past them.

1:13:09.040 --> 1:13:11.680
<v Speaker 1>So they were kind of serious business, you know, and

1:13:12.240 --> 1:13:16.360
<v Speaker 1>very high minded monstrous symbols. And I think that's key

1:13:16.400 --> 1:13:20.080
<v Speaker 1>to whereas these other examples were rural monsters, these were

1:13:20.400 --> 1:13:24.439
<v Speaker 1>kind of the peasants monsters. The Tingu was the thinking

1:13:24.479 --> 1:13:28.759
<v Speaker 1>man's monster, and that thinks that plays into its survival. Yeah,

1:13:28.800 --> 1:13:32.760
<v Speaker 1>So I wonder if something about the level to which

1:13:32.800 --> 1:13:38.000
<v Speaker 1>a creature is incorporated into formalized religion rather than just

1:13:38.160 --> 1:13:41.880
<v Speaker 1>being a part of informal folk creature or deity belief.

1:13:41.920 --> 1:13:45.360
<v Speaker 1>That's that's true because there are shrines even uh with

1:13:45.439 --> 1:13:49.520
<v Speaker 1>Tingu imagery. So they were more divine in many respects.

1:13:49.640 --> 1:13:52.479
<v Speaker 1>And again more more regal, more a property of the

1:13:52.560 --> 1:13:57.040
<v Speaker 1>ruling class and the priestly class as well. Um. They

1:13:57.040 --> 1:13:59.400
<v Speaker 1>were also tied up with explanations for a lot of

1:13:59.400 --> 1:14:01.280
<v Speaker 1>serious stuff that was going on in the medieval period,

1:14:01.280 --> 1:14:05.000
<v Speaker 1>a lot of the chronic social disorder and instability. They were.

1:14:05.280 --> 1:14:08.000
<v Speaker 1>They were symbols of chaos to explain the rise of

1:14:08.040 --> 1:14:13.160
<v Speaker 1>the warrior class war and this the political disunity, uh

1:14:13.240 --> 1:14:16.320
<v Speaker 1>in what some saw is the final age of Buddha's

1:14:16.320 --> 1:14:19.479
<v Speaker 1>teachings at the time. So again, you it's not that

1:14:19.520 --> 1:14:23.040
<v Speaker 1>you won't find cute tingu out there or just you know,

1:14:23.280 --> 1:14:27.840
<v Speaker 1>very pop culturally uh distilled images of the tingu, but

1:14:27.920 --> 1:14:29.640
<v Speaker 1>I feel like you see far less of it. The

1:14:29.640 --> 1:14:33.240
<v Speaker 1>tingoo still retains a lot of its original potency. Now

1:14:33.280 --> 1:14:37.960
<v Speaker 1>that's got me wondering about other monsters in other traditions

1:14:38.000 --> 1:14:41.479
<v Speaker 1>around the world and whether the level to which they're

1:14:41.520 --> 1:14:47.360
<v Speaker 1>incorporated into the formalized version of the local religion determines

1:14:47.439 --> 1:14:51.639
<v Speaker 1>how likely they are to be to be euthanized with cuteness. Yeah,

1:14:51.720 --> 1:14:55.400
<v Speaker 1>because you look at Christianity and you you don't see this, Uh,

1:14:55.600 --> 1:14:57.360
<v Speaker 1>this is not the case with the devil. You see

1:14:57.360 --> 1:15:01.160
<v Speaker 1>plenty of cute devils out there. Um, but well, yeah

1:15:01.280 --> 1:15:03.400
<v Speaker 1>you do. I guess that's right. I mean I was

1:15:03.400 --> 1:15:06.240
<v Speaker 1>gonna say, you don't see as many cute demons as

1:15:06.240 --> 1:15:10.000
<v Speaker 1>you see like cute vampires and cute werewolves. Yeah, maybe

1:15:10.040 --> 1:15:12.360
<v Speaker 1>you have a point there. Maybe there are they are

1:15:12.400 --> 1:15:15.240
<v Speaker 1>far more cute vampires and wolves, and there are cute

1:15:15.320 --> 1:15:19.559
<v Speaker 1>demons or or some of the more potentially problematic characters.

1:15:19.560 --> 1:15:21.919
<v Speaker 1>I guess, like the the Angel of God. How many

1:15:21.960 --> 1:15:26.120
<v Speaker 1>how many cute angels wrestling humans are there? And I

1:15:26.120 --> 1:15:28.200
<v Speaker 1>guess you also have to ask the question like how

1:15:28.560 --> 1:15:30.880
<v Speaker 1>how many trolls are there in the culture, Like how

1:15:30.880 --> 1:15:33.439
<v Speaker 1>many how many people were willing to take even you know,

1:15:33.520 --> 1:15:37.519
<v Speaker 1>sacred cows and make them cute just for the sheer,

1:15:37.600 --> 1:15:39.559
<v Speaker 1>you know, just for the giggles of doing it. Well

1:15:39.600 --> 1:15:41.360
<v Speaker 1>then again, I mean, so I think there might be

1:15:41.400 --> 1:15:44.840
<v Speaker 1>something to that sort of blasphemy equivalent. It's not blasphemy

1:15:44.880 --> 1:15:47.519
<v Speaker 1>against the gods, but blasphemy against the monster is a

1:15:47.600 --> 1:15:51.760
<v Speaker 1>sort of intentional rebuke and the desire to undercut their

1:15:51.840 --> 1:15:55.000
<v Speaker 1>perceived power. There might be something to that, But I

1:15:55.040 --> 1:15:57.960
<v Speaker 1>don't know if I really feel that. When I like,

1:15:58.000 --> 1:16:00.920
<v Speaker 1>if I were to draw a cute vampire fire. I

1:16:00.960 --> 1:16:04.000
<v Speaker 1>don't know if i'd feel spiteful in doing that. Well,

1:16:04.120 --> 1:16:06.639
<v Speaker 1>I might just feel kind of like, oh, that's funny.

1:16:07.360 --> 1:16:10.439
<v Speaker 1>You can't imagine someone going get away from me, baby Satan.

1:16:11.760 --> 1:16:14.160
<v Speaker 1>You have no power over me. Here, get me behind me,

1:16:14.320 --> 1:16:17.320
<v Speaker 1>baby Satan. So another thing I was talking to Lauren

1:16:17.400 --> 1:16:21.160
<v Speaker 1>Vogelbaum about was was about this question of what contributes

1:16:21.200 --> 1:16:24.320
<v Speaker 1>to the transformation of terrifying monsters into these cute versions

1:16:24.360 --> 1:16:26.439
<v Speaker 1>of themselves. And she made a point that I thought

1:16:26.520 --> 1:16:30.720
<v Speaker 1>was really interesting. She said, in the context of Japanese

1:16:30.760 --> 1:16:35.080
<v Speaker 1>depictions of cute monsters in manga and anime um, what

1:16:35.200 --> 1:16:38.840
<v Speaker 1>if it's the creeping sense of delayed adulthood and the

1:16:38.920 --> 1:16:41.680
<v Speaker 1>extension of childhood that we see in a lot of

1:16:41.720 --> 1:16:45.200
<v Speaker 1>cultures in the twentieth century and especially the second half

1:16:45.200 --> 1:16:48.160
<v Speaker 1>of the twentieth century and in the twenty first century.

1:16:47.920 --> 1:16:51.519
<v Speaker 1>I mean, maybe there are some cultural critics who would

1:16:51.560 --> 1:16:53.280
<v Speaker 1>come back and say this is not really a thing,

1:16:53.439 --> 1:16:56.840
<v Speaker 1>this is one of those you know, bs trend pieces.

1:16:56.840 --> 1:16:59.200
<v Speaker 1>But there are a lot of people who would argue

1:16:59.320 --> 1:17:03.240
<v Speaker 1>that there is a sort of creeping infantilism among adults

1:17:03.240 --> 1:17:06.200
<v Speaker 1>in the in the Western world especially. I mean I

1:17:06.240 --> 1:17:08.720
<v Speaker 1>know you've heard that argument, right, Robert, Yeah, yeah, I mean,

1:17:08.720 --> 1:17:12.200
<v Speaker 1>and certainly you we it does seem like we remain

1:17:12.720 --> 1:17:16.439
<v Speaker 1>many of us remain children longer we we don't, you know,

1:17:16.479 --> 1:17:19.120
<v Speaker 1>give up all of our childish things as we as

1:17:19.160 --> 1:17:22.719
<v Speaker 1>we become adults, right, we tend to stay in school longer,

1:17:22.960 --> 1:17:25.360
<v Speaker 1>we get married later. All of these things that are

1:17:25.360 --> 1:17:28.080
<v Speaker 1>traditionally in cultures thought of as sort of rites of

1:17:28.080 --> 1:17:32.519
<v Speaker 1>passage to adulthood get like delayed later and later into life.

1:17:32.840 --> 1:17:35.120
<v Speaker 1>And so it could be possible to think about the

1:17:35.240 --> 1:17:39.599
<v Speaker 1>idea of of the cuteness of monster imagery, uh well,

1:17:39.680 --> 1:17:41.760
<v Speaker 1>being related to the fact that children tend to like

1:17:41.880 --> 1:17:45.760
<v Speaker 1>cute imagery. So could the transformation into cuteness represent an

1:17:45.800 --> 1:17:50.200
<v Speaker 1>increasingly in fantalize adult cultures attempt to make monster folklore

1:17:50.560 --> 1:17:53.439
<v Speaker 1>more palatable, more cuddly for those of us who don't

1:17:53.439 --> 1:17:56.400
<v Speaker 1>want to hack scariness. Yeah, I think it could very

1:17:56.400 --> 1:17:58.080
<v Speaker 1>well be the case. And of course it comes back

1:17:58.080 --> 1:18:02.080
<v Speaker 1>to the idea too, of cute cuteness and monstrosity being

1:18:02.680 --> 1:18:06.360
<v Speaker 1>upon the same spectrum, being within the same dimension, And

1:18:06.400 --> 1:18:10.639
<v Speaker 1>so there's this They're interconnected already anyway, so it's all

1:18:10.680 --> 1:18:13.400
<v Speaker 1>the more easier to begin tweaking these images and skewing

1:18:13.439 --> 1:18:15.840
<v Speaker 1>their meaning. Now, I want to be clear that I'm

1:18:15.840 --> 1:18:19.680
<v Speaker 1>not necessarily endorsing the idea that adults are more infantile

1:18:19.800 --> 1:18:21.479
<v Speaker 1>than they used to be. I just know that that

1:18:21.720 --> 1:18:23.840
<v Speaker 1>is a theory out there. I'm not sure if I

1:18:23.880 --> 1:18:27.080
<v Speaker 1>buy it. I remain agnostic. You know. One more thing

1:18:27.200 --> 1:18:29.200
<v Speaker 1>that this makes me think about is back to our

1:18:29.240 --> 1:18:32.280
<v Speaker 1>episode on euphemisms. Robert, you remember the concept of the

1:18:32.360 --> 1:18:36.640
<v Speaker 1>euphemism treadmill and the dysphemism treadmill. I do, yes, So

1:18:36.680 --> 1:18:39.479
<v Speaker 1>the euphemism treadmill is this concept. I can't remember who

1:18:39.520 --> 1:18:42.280
<v Speaker 1>came up with it. Was it Stephen Pinker? I believe,

1:18:42.320 --> 1:18:45.880
<v Speaker 1>So that sounds right if I'm gonna say it's Stephen Pinker,

1:18:45.880 --> 1:18:48.040
<v Speaker 1>and I can be the one that's wrong. Essentially, the

1:18:48.080 --> 1:18:50.800
<v Speaker 1>idea is that you have a euphemism, which is a

1:18:50.880 --> 1:18:54.200
<v Speaker 1>term you introduce to be a polite sort of illusion

1:18:54.320 --> 1:18:57.840
<v Speaker 1>word indicate a concept that somehow problematic or offensive or

1:18:57.880 --> 1:19:01.200
<v Speaker 1>causes people, you know, like, uh, it's the nice new

1:19:01.240 --> 1:19:04.799
<v Speaker 1>word that you say. But eventually that word itself tends

1:19:04.840 --> 1:19:08.320
<v Speaker 1>to become perceived in the culture as not nice. So,

1:19:08.400 --> 1:19:12.160
<v Speaker 1>for example, uh, crippled was supposed to be the nice

1:19:12.280 --> 1:19:15.360
<v Speaker 1>word for people with disabilities, and then it came to

1:19:15.520 --> 1:19:17.920
<v Speaker 1>become a word that you would never want to call

1:19:18.000 --> 1:19:22.800
<v Speaker 1>somebody um. And so there's this process like that. But

1:19:22.840 --> 1:19:25.760
<v Speaker 1>then the same thing happens the other way with dysphemisms,

1:19:25.760 --> 1:19:28.080
<v Speaker 1>with words that we want to use with negative connotations.

1:19:28.120 --> 1:19:32.160
<v Speaker 1>So for example, how the word sucks, you know, to say,

1:19:32.200 --> 1:19:34.519
<v Speaker 1>like that movie really sucked. That used to be an

1:19:34.560 --> 1:19:38.160
<v Speaker 1>incredibly vulgar and offensive, just nasty thing to say, and

1:19:38.200 --> 1:19:40.639
<v Speaker 1>now little kids say it. I mean, it's everywhere. It's

1:19:40.760 --> 1:19:43.600
<v Speaker 1>lost its power to shock and offend. So you have

1:19:43.680 --> 1:19:46.840
<v Speaker 1>to keep inventing new words. And so you're saying, essentially,

1:19:46.880 --> 1:19:49.200
<v Speaker 1>we have to keep inventing new monsters as well, because

1:19:49.240 --> 1:19:51.120
<v Speaker 1>the old ones lose their power. I mean, I think

1:19:51.160 --> 1:19:53.920
<v Speaker 1>that could to some extent be true. Like uh that

1:19:54.000 --> 1:19:56.080
<v Speaker 1>we are we may be seeing some kind of equivalent

1:19:56.120 --> 1:19:59.920
<v Speaker 1>of the dysphamism treadmill with the monsters of old. Over time,

1:20:00.240 --> 1:20:03.080
<v Speaker 1>they're just going to lose their power to shock and offend,

1:20:03.120 --> 1:20:05.880
<v Speaker 1>and they become like the little kids saying sucks, the

1:20:05.920 --> 1:20:09.640
<v Speaker 1>little kids running around with cute vampire dolls. And it

1:20:10.080 --> 1:20:12.720
<v Speaker 1>really It's super hard nowadays with the Internet, because you

1:20:13.040 --> 1:20:15.840
<v Speaker 1>have like a probably a lag time of just hours

1:20:16.000 --> 1:20:19.000
<v Speaker 1>after a film comes out, before someone has made a

1:20:19.080 --> 1:20:21.479
<v Speaker 1>cute button or a cute T shirt or just a

1:20:21.560 --> 1:20:25.679
<v Speaker 1>meme based on that monster. Yeah, it happens immediately when

1:20:25.680 --> 1:20:28.599
<v Speaker 1>when there's a new movie, it happens. Uh. And I

1:20:28.600 --> 1:20:31.280
<v Speaker 1>think it creates a great challenge for say, horror movie

1:20:31.720 --> 1:20:35.160
<v Speaker 1>creators to make a traditional monster scary. Again, think about

1:20:35.200 --> 1:20:38.040
<v Speaker 1>how many recent vampire movies you can think of that

1:20:38.160 --> 1:20:41.719
<v Speaker 1>have really scary vampires. They've sort of lost their power,

1:20:41.920 --> 1:20:44.240
<v Speaker 1>haven't they. Yeah, it's if you you just can't trot

1:20:44.240 --> 1:20:46.639
<v Speaker 1>off the same vampire over and over again because nobody's

1:20:46.640 --> 1:20:49.519
<v Speaker 1>buying it anymore. Right. I mean, when Bella Legostie first

1:20:49.560 --> 1:20:51.640
<v Speaker 1>showed up on screens, he had people screaming in the

1:20:51.680 --> 1:20:54.040
<v Speaker 1>aisles of theaters. Now you watch it and bell Leghostie

1:20:54.120 --> 1:20:56.360
<v Speaker 1>is great, but he's not scary. Yeah. We often forget

1:20:56.400 --> 1:20:59.560
<v Speaker 1>just how how terrifying that performance actually was, and he

1:20:59.680 --> 1:21:02.320
<v Speaker 1>is if you if you look at it with new eyes. Yeah,

1:21:02.400 --> 1:21:03.960
<v Speaker 1>especially if you knew that he would end up in

1:21:04.040 --> 1:21:08.960
<v Speaker 1>Edward movies. That's that's true. All right. Well, there you

1:21:09.000 --> 1:21:12.519
<v Speaker 1>have it. We have explored the monstrous, we've explored the cute,

1:21:13.200 --> 1:21:16.240
<v Speaker 1>and we have explored the bridge between. I want to

1:21:16.280 --> 1:21:18.360
<v Speaker 1>know from you out there, what do you think is

1:21:18.400 --> 1:21:22.840
<v Speaker 1>going on psychologically culturally? What is happening when we take

1:21:22.880 --> 1:21:26.000
<v Speaker 1>these horrifying images and creatures and make them into cute

1:21:26.000 --> 1:21:29.080
<v Speaker 1>plush dolls to cuddle with? Why do we keep doing it?

1:21:29.320 --> 1:21:31.559
<v Speaker 1>And what effect does it have on the culture? Yeah,

1:21:31.560 --> 1:21:35.560
<v Speaker 1>what are your favorite examples of this process? And what monsters,

1:21:35.600 --> 1:21:38.800
<v Speaker 1>if any, have not gone cute? Uh? And for how

1:21:38.840 --> 1:21:42.000
<v Speaker 1>long will they remain that way? As always, you can

1:21:42.160 --> 1:21:44.719
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