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Speaker 1: Yea. Now this is the law of the jungle, as

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Speaker 1: old and as true as the sky, and the wolf

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Speaker 1: that shall keep it may prosper, but the wolf that

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Speaker 1: shall break it must die. That is part of the

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Speaker 1: law of the jungle. Rudder kipling, Ben, you know what

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Speaker 1: I thought you were gonna do? What do you think

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Speaker 1: I was gonna thought you're gonna do? Now, this is

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Speaker 1: a story all about how my life got flipped it

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Speaker 1: upside there. Let me take a minute. Just sit right

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Speaker 1: back as on the bell air. I think you're nailed it.

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Speaker 1: I guess if we wanted to do parody lyrics would

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Speaker 1: be like now, this is a story all about how

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Speaker 1: my parents left me in the woods across town own.

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Speaker 1: I like to take a minute, just sit right there.

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Speaker 1: Tell you how I grew up with a cat and

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Speaker 1: a bear. You know what I mean? That's pulled up

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Speaker 1: to I don't know. This is your bag, Ben. You

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Speaker 1: did a good job. Yeah, Because we're talking about what

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Speaker 1: we're talking about sort of a slice of history, a

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Speaker 1: type thing that that encompasses a couple of different periods.

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Speaker 1: Um The at the base of our story today is

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Speaker 1: uh one particular feral child that was found in India

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Speaker 1: and likely served as the basis for one of your

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Speaker 1: favorite racist works of fiction. Ben is one of my

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Speaker 1: my favorite I'm doing favorite in quotation fingers here, Well

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Speaker 1: it is. The Jungle Book is an amazing story. It's

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Speaker 1: almost as amazing as our super producer Casey Pegram. But

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Speaker 1: you're right, No, the story of Dina Santa Char not

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Speaker 1: his real name. As far as we know. Our story

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Speaker 1: takes us to part of India called utter Pradesh, which

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Speaker 1: I may be mispronouncing. It's sort of like northern central

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Speaker 1: India on the border of Nepal And. In eighteen seventy two,

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Speaker 1: there was a group of hunters who encountered a pack

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Speaker 1: of wolves bounding through the forest. But not just any

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Speaker 1: ordinary pack of wolves, right, No, no, they say, what ho,

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Speaker 1: I've cited a man cub on all falls scamperings as

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Speaker 1: though he was a member of the pack. And then

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Speaker 1: they proceeded to smoke the wolf pack out of their cave,

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Speaker 1: kill the wolves, and bring this this man cub to

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Speaker 1: like a local orphanage, because you know, he clearly couldn't

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Speaker 1: possibly be happy living in the woods, free and naked

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Speaker 1: and with his animal brethren. I feel like you've got

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Speaker 1: a personal steak in this blood, right, You're right, I don't.

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Speaker 1: I just think, like, you know, I mean, it's so sad.

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Speaker 1: They literally there's different accounts of the story that they

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Speaker 1: killed all of the wolves, or that they at least

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Speaker 1: old the mother wolf and again smoked them out of

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Speaker 1: the cave. But you know, it's such so presumptuous to me.

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Speaker 1: It was he was he was like, what six years old?

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Speaker 1: I want to say, yeah, he was six. I guess,

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Speaker 1: I don't know. I guess they felt like they were

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Speaker 1: doing their their Christian duty. They probably did, but you know,

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Speaker 1: the wolves most likely attacked them because first off, they

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Speaker 1: set a fire and then they were actively intruding into

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Speaker 1: Like if unless a wolf is threatened or starving, it

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Speaker 1: doesn't care what you do. Human. Would these have been

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Speaker 1: white hunter has been or would these have been Hindi

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Speaker 1: like people from the region. Is this during colonialism or

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Speaker 1: is this a little bit before. This is during the

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Speaker 1: British raj. So so it's not clear if these were

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Speaker 1: white hunters or if these were local men, and not

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Speaker 1: that that really matters, but um, well we'll get to that. So,

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Speaker 1: so the boy is brought to town, to the village

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Speaker 1: and to a a mission run orphanage that's run by

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Speaker 1: a priest by the name of Father Earhart, who is

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Speaker 1: very much trying to convert the local population to his

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Speaker 1: type of his his way of thinking, right, which is

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Speaker 1: which is Catholicism. He's a missionary, right. And he says

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Speaker 1: he actually gives the kid his name. The kid doesn't

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Speaker 1: have a human name yet, and so he names him

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Speaker 1: Dina and Sonny Char and Sonny Char means Saturday. It's right,

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Speaker 1: which is the day of the week that he was

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Speaker 1: delivered to this guy, which I I think that checks out.

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Speaker 1: It's not a huge burst of creativity. But I also

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Speaker 1: think I also this is just a personal aesthetic nom

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Speaker 1: But I think it's really cool when people have names

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Speaker 1: their days of the week, like Wednesday Adams. I thought

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Speaker 1: that was great. Somebody's last name is Saturday. They just

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Speaker 1: feel kind of fun to me. And I like the

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Speaker 1: idea of his girl Friday, you know, yeah, And also

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Speaker 1: Mr Wednesday from American Gods, Yes, yes, Mr Wednesday. I

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Speaker 1: don't know any I don't think I know anyone named Tuesday.

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Speaker 1: If you're listening and you happen to be named Tuesday

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Speaker 1: or after any day though, after any day of the week.

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Speaker 1: We don't want to discriminate. Yeah, let's what happens next.

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Speaker 1: So what happens next is that father Earhart says some things.

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Speaker 1: We have a quotation from him that I think encapsulates

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Speaker 1: the condescending attitude so prevalent at the time. He says

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Speaker 1: that he thinks Santa char is undoubtedly what he called pagal,

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Speaker 1: meaning idiotic or slow. But he says, despite this, Santa

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Speaker 1: Chars still shows signs of reason and sometimes actual shrewdness.

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Speaker 1: But what we know now with the benefit of retrospect,

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Speaker 1: is that Santa Charg's behavior had a lot in common

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Speaker 1: with the behavior of other case similar cases of feral children. Yeah,

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Speaker 1: and that's the thing, the most important takeaway from this

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Speaker 1: and the interaction with some we'll talk about some others,

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Speaker 1: but they there's a window, very crucial window for language development,

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Speaker 1: and and uh, this child had soundly missed that window.

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Speaker 1: So it basically means that developing any kind of spoken

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Speaker 1: in language or being assimilated into speaking with you know,

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Speaker 1: the folks in the village was going to be noon impossible. Right,

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Speaker 1: That's that's the problematic part. You're absolutely correct about this,

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Speaker 1: not just this concept of language learning or language acquisition,

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Speaker 1: but also the concept of certain other behavior acquisitions. So

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Speaker 1: Santa Char allegedly would not express himself in ways that

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Speaker 1: seemed innately human. For instance, for a long time, we

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Speaker 1: as a species assumed that smiling or laughter were innate things,

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Speaker 1: sort of how like people, you say, all babies are

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Speaker 1: born knowing how to swim? You know what I mean?

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Speaker 1: I thought you were going to say swear all babies

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Speaker 1: are born knowing how to swear? And if if luke

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Speaker 1: who's talking, is any indication? Right? Right? Fantastic series of documentaries.

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Speaker 1: But the problem with Santa Char is that he did

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Speaker 1: not seem to laugh or smile, and he didn't seem

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Speaker 1: to bond with people. With one notable exception, he would

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Speaker 1: only bond with animals. There was a kid that he

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Speaker 1: bonded with, which was another feral child who came to

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Speaker 1: the same orphanage. By this time, Santa Char had learned

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Speaker 1: to wear human clothing. He could reportedly dress himself quote

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Speaker 1: with difficulty, and keep track of his cup and his plate.

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Speaker 1: But he showed this younger kid they would hang out,

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Speaker 1: and he showed him how to drink from a cup,

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Speaker 1: And apparently he also became quite the chain smoker. Yeah,

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Speaker 1: that was his Uh, that was his one big human

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Speaker 1: habit he picked up, right, what a what I one

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Speaker 1: to pick up? That's you know, it's it's heartbreaking when

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Speaker 1: you think about this because in other cases, or other

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Speaker 1: alleged cases, we should say, because we can get into

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Speaker 1: the the science of this a little bit later, in

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Speaker 1: many other cases where something like this is alleged to

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Speaker 1: have occurred, there's not a way to fix it. You

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Speaker 1: can mitigate some of the some of the issues, but

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Speaker 1: you can't repair them. These this this guy's Sanda char

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Speaker 1: was likely incapable of, you know, going on to become

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Speaker 1: a priest himself or make a ted talk. Here's my

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Speaker 1: question for you, Ben, this is why I had such

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Speaker 1: an extra grind at the top of the show with

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Speaker 1: these horrible, horrible men smoking out the lovely wolf and

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Speaker 1: family that had raised this young lad. I think I

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Speaker 1: know where you're going. Yeah, wouldn't he has been better

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Speaker 1: off frolicking in the forest, free and naked with the

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Speaker 1: wolf pack rather than the Sicondra mission orphanage. Yeah, it's

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Speaker 1: a good question. Stuck between two worlds, right, he can't

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Speaker 1: fully be human and he can't fully be an animal.

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Speaker 1: It's it's just, uh, it's really heartbreaking if you think

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Speaker 1: about it. Yeah, you know, and we have to ask ourselves,

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Speaker 1: what's the what is the ultimate um priorities? Equality of life?

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Speaker 1: Is it because our civilization is doing something that are

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Speaker 1: we conflating living the way we do with living the

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Speaker 1: correct way? You know what? I mean? That's right. I

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Speaker 1: think it's a I think there's an inherent judgment call

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Speaker 1: at play here. Is it about protecting the life of

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Speaker 1: the child? Um, I don't know. Obviously, a six year

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Speaker 1: old orphan running around with a bunch of wolves probably

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Speaker 1: isn't the most safe thing in the world. But um,

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Speaker 1: I'm not sure. Man, I'm of two minds of it.

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Speaker 1: It's clearly it's clearly causing me some conflict internally. There

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Speaker 1: are arguments on both sides. You know what, when you

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Speaker 1: see pictures of the guy, because there are actual photographs

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Speaker 1: of Dina Sano char which is why we can put

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Speaker 1: some more weight into this story in comparison to other

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Speaker 1: stories like Romulus and Remus raised by a wolf that's mythology,

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Speaker 1: there are any photographs of them. This this guy though,

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Speaker 1: when you look at the pictures, it's heartbreaking man. He's

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Speaker 1: clearly uncomfortable having to wear these clothes. He doesn't look

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Speaker 1: like he's super comfortable standing on two feet, stand on

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Speaker 1: two legs rather, and apparently he continued like he did,

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Speaker 1: learning from a plate like you said, but he continued

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Speaker 1: to prefer raw meat to anything else, and he would

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Speaker 1: still sniff it before eating it up until he passed away. Um,

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Speaker 1: I believe at a pretty early age. If I'm not

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Speaker 1: mistaken from what's thought to have been tuberculosis. Why don't

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Speaker 1: we talk a little bit more about some other famous

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Speaker 1: feral children throughout history, Ben, and kind of do a

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Speaker 1: little contrast and compare. Sure, Yeah, let's let's go with

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Speaker 1: let's see, do you wanna Why don't we start with

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Speaker 1: children who had also been quote unquote raised by other animals?

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Speaker 1: How does that sound? That does sound good to me? Ben?

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Speaker 1: All right, Well, we have that, we have that other

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Speaker 1: feral child that was found and brought to the same

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Speaker 1: mission orphanage. But then we have we have examples such

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Speaker 1: as um the Lobo wolf girl from eighteen forty five

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Speaker 1: to eighteen fifty two. In eighteen forty five, she was

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Speaker 1: seen running in Mexico on all fours with a pack

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Speaker 1: of wolves attacking a herd of goats. A year later,

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Speaker 1: she was seen with the wolves eating a goat. People

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Speaker 1: tried to capture her, She was captured, but she escaped.

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Speaker 1: And then she was seen in eighteen fifty two suckling

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Speaker 1: two wolf clubs, at which point she ran into the

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Speaker 1: woods and was never seen again. And I just want

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Speaker 1: to backtrack just lightly. Um, India in particular has a

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Speaker 1: history of producing these feral children. Um. In addition to

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Speaker 1: Santa chere there and his his buddy who was at

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Speaker 1: the orphanage. UM, over the years, there have been uh

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Speaker 1: several other cases including wolf children, panther children, dog children,

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Speaker 1: chicken children, and even gazelle children. So UM, this this

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Speaker 1: is kind of mythology that Rudyard Kipling would continue to

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Speaker 1: kind of inject into the minds of the West. Um,

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Speaker 1: there was some truth to it. Yeah, this is this

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Speaker 1: is where we get into a little bit of a

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Speaker 1: speculative thing. But I believe it's safe to speculate here.

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Speaker 1: Rudard Kipling was aware of the story of Dina, and

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Speaker 1: he then went on to write The Jungle Book with

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Speaker 1: a character of Mowgli. Now did we talk about we

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Speaker 1: we we we kind of alluded pretty harshly to Kipling's

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Speaker 1: imperialist leanings in his um kind of inherent not greatness. Um,

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Speaker 1: what was he trying to communicate with the story of

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Speaker 1: the man Cub beyond just the kind of lighthearted story

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Speaker 1: of a of a boy, you know, connected back to nature.

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Speaker 1: It's an interesting question. So this guy is most well

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Speaker 1: known for things like the Jungle Book, maybe that mongoose story. Uh,

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Speaker 1: the poem if, which is a wonderful poe him. But

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Speaker 1: he is also the author of a poem called the

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Speaker 1: white Man's Burden. And this was not a sarcastic comment

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Speaker 1: on his part or a sarcastic statement. When he is

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Speaker 1: writing the Jungle Book, he is writing in a context

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Speaker 1: of rampant othering and rationalization. So British forces at this

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Speaker 1: time are thinking, we the The implicit problem is you

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Speaker 1: cannot subjugate people an entire culture and then say, oh,

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Speaker 1: they are equal to us. We're just doing it because

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Speaker 1: we want resources and we're you know, we're no better

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Speaker 1: than robbers. You have to say that we are somehow better,

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Speaker 1: we're somehow more human for lack of a better state.

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Speaker 1: So the white Man's burden is that like the inherent

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Speaker 1: betterness of the white man and their mission to kind

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Speaker 1: of indoctrinate anyone that they see as being lesser. Yeah,

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Speaker 1: that's that's the idea. It's UM that they are somehow

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Speaker 1: ideologically freeing people who have existed thousands of years before

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Speaker 1: being backward or something right right, bringing them forward, awakening

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Speaker 1: to them to what they thought was the true religion,

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Speaker 1: which would be something like the aristocracy, Christianity, capitalism, kind

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Speaker 1: of all in its morass, in its own mix, uh,

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Speaker 1: and then over time making them a little less bad,

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Speaker 1: never white, never as good as the British, just a

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Speaker 1: little less bad, right. And this theme resonates in some

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Speaker 1: of the ideas of UM things that would would be

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Speaker 1: depicted in the US as well, the concept of the

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Speaker 1: noble the quote unquote noble savage you've heard that, you know,

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Speaker 1: like untouched by the fetters of true civilization, which is

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Speaker 1: kind of what Mowgli is meant to be. Mowgli is

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Speaker 1: kind of this innocent babe in the woods who has

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Speaker 1: this nobility, but of course, at the end of the

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Speaker 1: story pursues his destiny in the world of men because

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Speaker 1: it's inevitable, because that's what you're supposed to do. And

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Speaker 1: this leads us to some other stories. You had mentioned

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Speaker 1: that India had seemed to have a higher frequency of

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Speaker 1: feral children. There was one named Shamdo in nineteen seventy two,

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Speaker 1: which is pretty recent right. He was about four years old.

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Speaker 1: He was found enforced in India playing with wolf cubs.

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Speaker 1: Apparently his skin was very dark. He had long hooked fingernails.

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Speaker 1: I don't know how much of this is true because

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Speaker 1: they also say as sharpened teeth, which feels a little

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Speaker 1: out there for me. But he had calluses on his palms, elbows,

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Speaker 1: and knees. Uh. He never talked. He learned sign language.

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Speaker 1: He also was eating raw meat. Uh. He was admitted

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Speaker 1: to Mother Teresa's Home for the destitute and died in

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Speaker 1: Lucknow was renamed Pascal All. He died in a lot

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Speaker 1: of times after being apprehended. At least in these stories.

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Speaker 1: Ferald children don't do well in society. Like you said,

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Speaker 1: I really appreciate you bringing up that fres Now, they

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Speaker 1: don't fit into either world completely. There in this what's

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Speaker 1: called a liminal space there on the border between the

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Speaker 1: world of humanity and the world of animals that raised them.

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Speaker 1: We also know that there's a what we call tantalizing

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Speaker 1: science about ferald children. There's not as much research on

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Speaker 1: them as there should be. While there are several confirmed cases,

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Speaker 1: there are a lot of speculative ones. And look, this

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Speaker 1: is kind of dark, ridiculous historians, but it needs to

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Speaker 1: be said. Sometimes when children appear to be feral, they

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Speaker 1: may have run away because they experienced severe abuse or trauma.

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Speaker 1: There was a girl in the Ukraine whose parents were

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Speaker 1: very very serious alcoholics. Her name was Oxana Malaya In

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Speaker 1: She was found living with dogs in a kennel. She

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Speaker 1: was eight years old. She had been living with the

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Speaker 1: dogs for six years because her parents left her outside

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Speaker 1: one night and she crawled in with the dogs. So

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Speaker 1: that's something that And just like we mentioned earlier with

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Speaker 1: the language acquisition window, she ran on all fours panted

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Speaker 1: with her tongue out, communicated like a dog. She only

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Speaker 1: knew the words yes and no, and she was luckily,

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Speaker 1: with intensive therapy able to learn some basic social verbal skills.

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Speaker 1: Now or at the last report, she lives in Odessa

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Speaker 1: and works with farm animals under the supervision of her caretakers.

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Speaker 1: So that is a happy ending. But we have to remember,

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Speaker 1: as easy as it is to romanticize this idea of

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Speaker 1: someone raised with animals and having this innate bond with them,

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Speaker 1: it can this kind of bond can occur because of

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Speaker 1: some very terrible things. Absolutely, absolutely, we don't know where

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Speaker 1: the boy who would go on to be called Dina,

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Speaker 1: what his story was, but surely, I mean, it sounds

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Speaker 1: like he spent enough time with these creatures and they

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Speaker 1: did not eat him, and he developed their traits that

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Speaker 1: he was relatively safe. I don't know. I keep beating

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Speaker 1: the drum for this whole let the kid live in

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Speaker 1: the forest line of thinking, and I'm probably gonna get

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Speaker 1: some people yelling at me about that, but I stand

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Speaker 1: by my position. I think it's good to have a position.

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Speaker 1: I could see the validity of the argument. You know,

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Speaker 1: it's it's weird because this is not a perfect comparison.

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Speaker 1: But back when I lived in Central America, there was

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Speaker 1: this huge epidemic of stray dogs in particular, and they

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Speaker 1: would run impacts, they had, you know, matted hair, they

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Speaker 1: had all the problems that you would have if you

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Speaker 1: were straight dogs. You didn't go to the vet, and

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Speaker 1: you were outdoors all the time. And I was talking

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Speaker 1: to another ex pat, and I asked them, you know,

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Speaker 1: what do you think about all these dogs? Should they

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Speaker 1: round them up? Do people adopt dogs the way they

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Speaker 1: do in the US? And all this other stuff? And

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Speaker 1: he said it used to really bother me, But look

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Speaker 1: at them. There's so much more free than they would

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Speaker 1: be in a kennel or something. And their lives are hard,

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Speaker 1: but there's still their lives. You know. I'm still I'm

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Speaker 1: still conflicted about that, you know what I mean? Because

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Speaker 1: are their lives that good? You know? How? First off,

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Speaker 1: how long would he have lived like this in the

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Speaker 1: woods if those hunters hadn't intervened, would have lived longer

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Speaker 1: than the wolves who would have ultimately been alone? Again,

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Speaker 1: that's very true, and I do see all that, so

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Speaker 1: it's hard to say. I don't know. Yeah, it's tough

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Speaker 1: to say which life is better. I guess that is

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Speaker 1: what I'm getting what I'm struggling with. Yeah, And I'm

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Speaker 1: right there with you, man, Although you know what I

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Speaker 1: think we we should mention. You mentioned Gazelle the gazelle kid.

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Speaker 1: So this gazelle child. The story comes from someone named

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Speaker 1: Jean Claude Augur, who is an anthropologist and was traveling

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Speaker 1: across the Spanish Sahara in nineteen sixty when he met

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Speaker 1: some nomads who told him that there was a wild

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Speaker 1: child living a day's journey away, so he followed their directions.

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Speaker 1: The next day he sees this naked kid galloping and

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Speaker 1: gigantic bounds, along with a quote long cavalcade of white gazelles.

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Speaker 1: The boy walked on all fours, sometimes assumed an upright gate,

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Speaker 1: but he twitched his muscle scalt in those ears like

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Speaker 1: the rest of the herd eight desert roots. He appeared

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Speaker 1: to be herbivorous, and his teeth were leveled like that

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Speaker 1: of a herbivore. But he lived this way for at

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Speaker 1: least another six years. People tried to catch him in

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Speaker 1: a net suspended by helicopter, but unlike so many other

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Speaker 1: feral children, according to this story, he was never removed

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Speaker 1: from his companions. Good. Yes, so he liked that story.

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Speaker 1: That's a happy ending, And he lived life as a gazelle.

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Speaker 1: But you know, I always, even from a young age,

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Speaker 1: I always thought the life of something like a gazelle

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Speaker 1: or a deer must be so oh rife with panic

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Speaker 1: and paranoia and just you know, death around every corner.

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Speaker 1: So you know what, maybe I take it back running

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Speaker 1: with the wolf pack might have been safer. Yeah, like

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Speaker 1: befriending some tigers, although that could Uh, you have to

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Speaker 1: work pretty hard to stay on their good side. Right,

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Speaker 1: very true. And just to clarify, there was more than

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Speaker 1: one gazelle boy. Uh. And there's also a rumor the

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Speaker 1: gazelle stories are interesting because there are rumors that the

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Speaker 1: entire thing was a hoax made by board reporters. I see.

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Speaker 1: So I don't know, because it sounds it sounds kind

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Speaker 1: of unusual, right, it really does. So what are some

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Speaker 1: what what are were there any examples that really stuck

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Speaker 1: out to you of children raised by animals? Yeah, there

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Speaker 1: were a few. But I do want to take an

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Speaker 1: opportunity to point something out, and it's more of me

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Speaker 1: pointing out that I'm kind of a dummy when it

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Speaker 1: comes to this. I did not realize that Gnoam Chomsky

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Speaker 1: was like this pre eminent linguists. He kind of like

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Speaker 1: wrote the paper that figured out about that window of

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Speaker 1: language acquisition that we were talking about earlier. Um. I

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Speaker 1: only knew him from his political um talks and his

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Speaker 1: you know, anti government rhetoric, but apparently early on in

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Speaker 1: his career he was this like incredible linguist. Generative grammar, yeah,

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Speaker 1: generative grammar. Yeah. Chompsky doesn't always get the the credit

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Speaker 1: he deserves, at least in nutfield, you know what I mean.

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Speaker 1: I feel like it's not something that was super out there,

371
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Speaker 1: but UM, it's fascinating if you look at his work

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Speaker 1: in that field, he did some really important stuff. So UM,

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Speaker 1: moving on to some of my favorite feral children. I

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Speaker 1: got one that stood out to me at least it

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Speaker 1: kind of and it sort of falls in line with

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Speaker 1: what you're talking about earlier, ban about how you'd want

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Speaker 1: to befriend some lions and definitely more like clean than

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Speaker 1: being a gazelle boy. We've got Leopard Boy UM, who

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Speaker 1: was supposedly taken in by a leopard s in nineteen twelve,

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Speaker 1: and UM lived with her for three years. Of course,

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Speaker 1: surprise surprise, managers the picture and kills the leopard Um

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Speaker 1: and found her offspring, one of which was was this

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Speaker 1: boy who was now five years old UM and he

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Speaker 1: they found his family and again this was in India,

385
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Speaker 1: and UM is very very similar to UH to the

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Speaker 1: wolf boy, where he was most comfortable running around on

387
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Speaker 1: all fours. Um. He had callouses to the point of

388
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Speaker 1: almost like paw pads on his hands and feet, and

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Speaker 1: he had a very tough hide just from you know,

390
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Speaker 1: can you imagine scampering through the woods and getting nicked

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Speaker 1: by tree branches and I'll call manner of rough edge,

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Speaker 1: you know, I mean, you would have to really develop

393
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Speaker 1: some thick skin literally right, crawling trees as well, right yep.

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Speaker 1: And he was a bye eater and a fighter as

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Speaker 1: you might have to be. And he would eat live

396
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Speaker 1: chickens from around the village straight up. Sea horse teeth,

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Speaker 1: my man, big time. You're bringing it back. I'm bringing

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Speaker 1: it back. I knew you would. One of us had

399
00:24:13,640 --> 00:24:15,399
Speaker 1: to if we did, in case, he would probably have

400
00:24:15,480 --> 00:24:17,760
Speaker 1: jumped in right before the end. But this story is

401
00:24:17,800 --> 00:24:21,840
Speaker 1: so sad. He actually apparently uh gradually lost his sight

402
00:24:22,359 --> 00:24:26,679
Speaker 1: due to cataracts, but that was just a coincidence to

403
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Speaker 1: do with his upbringing or his jungle days. So you know,

404
00:24:29,760 --> 00:24:31,920
Speaker 1: I put it to you would have been better off

405
00:24:32,640 --> 00:24:34,919
Speaker 1: hanging out with the leopard family in the jungle. I

406
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Speaker 1: see how a man hadn't swooped in and murdered his mother. Yeah,

407
00:24:38,920 --> 00:24:42,560
Speaker 1: it's a it's a philosophical question at this point. You know, now,

408
00:24:42,600 --> 00:24:45,360
Speaker 1: what were there any other ones that really stuck out

409
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Speaker 1: to you? I think we mentioned a chicken boy, we did,

410
00:24:48,720 --> 00:24:51,400
Speaker 1: we should follow, we should deliver on that. This particular

411
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Speaker 1: chicken boy came from Fiji, uh and he was dubbed

412
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Speaker 1: Sujeet Kumar, the Chicken Boy of Fiji, and was found

413
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Speaker 1: in nineteen seventy eight and is one of the sad ones,

414
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Speaker 1: like you had mentioned earlier, very very sad. In fact,

415
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Speaker 1: he had a very tragic, dysfunctional childhood. His parents as

416
00:25:08,400 --> 00:25:12,440
Speaker 1: punishment locked him in the chicken coop, and his mother

417
00:25:13,359 --> 00:25:16,920
Speaker 1: took her own life, and his father was killed, and

418
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Speaker 1: apparently his grandfather, who sounds like a terrible twisted man,

419
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Speaker 1: kept him in the chicken coop and was there for

420
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Speaker 1: eight years. He was found in the middle of the

421
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Speaker 1: road clucking and flapping his arms and and pecking. It

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Speaker 1: is this is this is dark, dude. I don't want

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Speaker 1: to end on this one. Well, it does have a

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Speaker 1: happy ending because he got out. Yeah, then he has

425
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Speaker 1: human assistance. And you know, according to everything that I found,

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Speaker 1: he's still living and he has cared for by the

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Speaker 1: woman who rescued him from the home a woman named

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Speaker 1: Elizabeth Clayton. So um, good good on her. That is

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Speaker 1: a dark one though. Wow. I'm just saying nowadays, were

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Speaker 1: I out in the wilderness and I saw a dirty

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Speaker 1: naked kid running around with any sort of animal, I

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Speaker 1: would feel responsible. I feel like I have to call

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Speaker 1: the authorities, yes, in case the kid had, you know,

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00:26:12,760 --> 00:26:16,520
Speaker 1: been lost or separated from their parents. It's true, It's true. Man.

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Speaker 1: I don't know why I go nax to grind about this.

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Speaker 1: I think a lot of it has to do with

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Speaker 1: just man thinking he knows best. Now. But here's the thing.

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Speaker 1: I mean very ages about this, because if I walked

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Speaker 1: out and I saw somebody our age running around naked

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Speaker 1: with some wolves or whatever, I would just say, keep going, man,

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00:26:33,920 --> 00:26:36,000
Speaker 1: more power to you, you know what I mean. They've

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Speaker 1: clearly made their choice. But let us know what you

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Speaker 1: think would would age matter if you saw somebody running

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Speaker 1: naked through the woods with some animals with the type

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00:26:45,600 --> 00:26:49,520
Speaker 1: of animal matter you know, And we want to hear

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00:26:49,720 --> 00:26:53,720
Speaker 1: your stories of any fair old children, whether you think

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00:26:53,760 --> 00:26:56,919
Speaker 1: they're anecdotal or whether you think they are backed up

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00:26:56,960 --> 00:26:59,600
Speaker 1: by evidence, because as we're looking through this, we found

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00:26:59,640 --> 00:27:03,320
Speaker 1: a lot these were either I hate to say, sensationalized,

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00:27:03,400 --> 00:27:06,720
Speaker 1: but maybe exaggerated in some cases sure you know, and

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00:27:06,920 --> 00:27:09,760
Speaker 1: some cases that were some actual I'll call them con

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00:27:09,880 --> 00:27:14,720
Speaker 1: jobs uh in Europe in days of yore. But we

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Speaker 1: as always want to hear from you. You can find

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00:27:17,240 --> 00:27:20,960
Speaker 1: us on Instagram, Facebook, Twitter. We especially like to recommend

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00:27:21,200 --> 00:27:25,040
Speaker 1: our community page, Ridiculous Historians, which has really been cooking

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00:27:25,080 --> 00:27:28,840
Speaker 1: with gas, really has um, so please join us over there.

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00:27:29,080 --> 00:27:32,000
Speaker 1: We'd like to thank our super producer Casey pegram as

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00:27:32,040 --> 00:27:36,560
Speaker 1: always for being uh straight seahorset teath our favorite new expression.

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00:27:37,600 --> 00:27:39,080
Speaker 1: We gotta use it like once an episode. Now now now

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00:27:39,200 --> 00:27:40,320
Speaker 1: we don't want to. We don't want to. We don't

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00:27:40,320 --> 00:27:41,880
Speaker 1: want to. We don't want to burn out. I don't

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00:27:41,880 --> 00:27:44,000
Speaker 1: want to wear it thin um. We'd like to thank

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Speaker 1: our buddy Alex Williams who composed our theme, our research

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00:27:47,280 --> 00:27:50,879
Speaker 1: associates Christopher Eves and Gabe, and I would like to

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00:27:50,920 --> 00:27:54,720
Speaker 1: thank you Nold, because I have been sneak eating Derrito's

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Speaker 1: this entire episode, trying not to be rude. I just

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00:27:57,400 --> 00:28:00,880
Speaker 1: haven't eaten spoiler alert. Wasn't that sneaky ground? Oh? Could

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00:28:00,920 --> 00:28:03,960
Speaker 1: you hear it? I can smell the dust well Hopefully

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00:28:03,960 --> 00:28:07,439
Speaker 1: it doesn't translate to the to the podcast let us know.

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Speaker 1: Did you hear Ben sneak eating shame him? Did you

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Speaker 1: congratulate me? There you go. You always have to be

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00:28:13,680 --> 00:28:15,960
Speaker 1: you know, it's better to be positive. Very true, Ben,

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Speaker 1: very true,