#probably spoilers watch out | Explore Tumblr Posts and Blogs

megyulmi · 3 days

Text

➠ Sukuna, the ‘shunned’ child and the demonisation and worship of ‘unwanted’ children in Japanese folklore:

[long read. trigger warning: referenced folktales and practices depict themes of infanticide, religious rituals and child exorcism, demonisation and worship of children, ableism, suicide, implied sa, and period-typical outdated social views. they are not a representation of my personal beliefs. please read with caution.]

New revelations of Sukuna’s past in Chapter 257 made me look deeper into some of the tales and customs from Japanese folklore about children deemed ‘abominable’ in the eyes of society that I had previously noted down and I decided to share as I think they could offer a better insight into Sukuna as a character and what might have inspired Akutami Gege’s depiction of him.

It would be better to start with a bit of the social background of Japanese folklore. I will use the Emishi (an ancient ethnic group of people who lived in parts of Honshū, especially in the Tōhoku region) as an example, the oral tales of whom later blended with Shintō and Buddhist religious concepts and heavily influenced Japanese folklore. It is believed that many of their tales were shaped by the region’s difficult history of natural disasters, famines, and geographic isolation. In the Tōhoku region, infanticide was sometimes used as a form of ‘birth control’ due to repeated famines. The bodies of ‘unwanted children’ were often disposed of in rivers or lakes.

Another important source of such folklore is the city of Tōno in Iwate prefecture, known particularly for Kappa, tales of which could offer a good basis for the beginning of my intended analysis.

Kappa, a green, amphibious, child-like creature with a yellow beak for a mouth and a turtle shell on its back is one of the most popular Yōkai from Japanese folklore. Some researchers say that the darker aspects of Kappa tales in Tōhoku may be an echo of the region’s tragic history of famines and the high rates of infant mortality caused by a harsh climate, natural disasters, and the tax system that was paid in rice. Similarly, many people in Tōno (which is part of the Tōhoku region) believe that tragic history is one of the origins of the stories of Kappa. The Kappa of Tōno specifically are said to be red in colour rather than green, which may allude to the Japanese word for infant - akachan, which derives from aka, the word for red. From this perspective, Kappa are creatures born out of social challenges and disasters. They may not seem all too relevant to Sukuna, but the need to mention them will come up in the later part.

Moving on, at the beginning I mentioned that ‘unwanted children’ were often disposed of in the rivers and lakes, which is also found in the Japanese creation myth. I discussed the variations of the myth in this post about Sukuna previously (you do not need to read it for the moment, but please note that it has many variations), but somehow I did not mention their first ‘inadequate’ child. According to the myth, before they had Kagutsuchi, Izanagi and Izanami had a child as a result of their first attempt at a union, but the child, known as Hiruko (‘Leech Child’), was born deformed. The mistake was attributed to a ritual error on the part of Izanami, who, as a woman, should never have spoken first (i.e. initiated the union). Considering the child inadequate for a diety, they set him adrift in a boat in hopes he would die at the sea. This myth reflects how women and children who were born ‘different’ or seen unable to serve their ‘purpose’ were treated.

Continuing from the myth, Chapter 257 made me think of the tale of Katako, in which the protagonist is born half-human and half-oni. What is Sukuna’s true nature we cannot know for certain. We know he was a human once, but we do not know enough of his past to assume if there was more to him (how and why he as a human might have come to be called the King of Curses will be explained in the later part), but the tale still has the potential to give us insight into Sukuna and his mother’s relationship. The tale has various versions with different endings, but it generally could be summarised as follows:

[A long time ago, a man encountered a man-eating ogre (from here on referred to as oni) while working in the field. He told the oni how much he loved mochi (rice cake), jokingly adding that he could even trade his wife for it. Taking his casual banter seriously, the oni treated him to mochi. The man ate his favourite food to his fill and happily went home only to find that the oni had taken his wife in exchange for the treat. The man searched everywhere and finally found his wife on the island where the oni lived. The man and his wife managed to come back home with Katako (meaning ‘Half-Child’), a child born of his wife and the oni on the island. However, Katako was always ostracised by his human peers (in another version, it is said that he had an insatiable appetite for eating humans). At ten years old, tired of being ridiculed, he asked his mother ‘to cut the oni part of him into pieces’ when he died, and then committed suicide.]

In the tale, Katako’s relationship with his mother seems to be of trust. He is cast out of society by humans and despite his mother being one as well, he does not harbour hate for her, he trusts her enough to leave his final wish upon her. We do not know much about Sukuna’s relationship with his mother, but the manner he referred to her in the last chapter makes it seem that he also harbours no hostility toward her. This tale also shows how children deemed ‘different’ were treated.

In past ages, children, being considered closer to the gods and the Other World, also played the part of intermediary between humans and the gods in Japanese society. This task of mediation between two separate worlds fell to them because they were regarded as incomplete persons (until the age of seven it was considered uncertain whether they would live or return to the Other World: a belief related to the challenges indicated at the beginning). While considered sacred beings different in nature from adults, they were at the same time looked down upon and referred to as kodomo (where ~domo has a negative/belittling connotation), gaki (hungry ghost or demon; brat), or jari (lit. gravel).

Back in the day, people referred to the killing off of ‘unwanted children’ (mabiki or ‘culling’, a common old slang for infanticide) as ‘sending a child back’, and a dead child was given a special non-Buddhist funeral. The various rituals surrounding birth and the child’s upbringing were intended, through communication with the Other World, to transform the child into an earthly being. This aspect of the ritual made me think of Sukuna’s mask and how that part of his face resembles a burn scar (note: i am aware the nature of his ‘mask’ is still not clear and whether it is really one) in some of the official illustrations. It is known that rituals of purification included fire and water magic. Exorcism of demons, aversion of disasters, and other rituals for the removal of pollution were frequent. A katashiro (paper cut in the shape of a man) symbolising the disaster would be burned or floated down the river as well. Personally, I see the possibility of Sukuna’s scar (if it really happens to be one) being from one of such rituals.

Continuing, there is a term - Goryō used to refer to the spirits of those who had died violently (e.g. by murder or execution) and have become gods. It also included those who had died untimely deaths and therefore had been unable to fulfil their purpose in this world. Some notable gods such as Hachiman, Tenjin, and Tenno were once considered powerful Goryō. Great natural disasters and social unrest were attributed to them; rituals designed to appease them were performed, and a cult of such worship evolved. It was (usually) as a result of belief in Goryō that particular individuals came to be worshipped as gods. At times when public unrest threatened the social order, elements estranged or excluded from the ‘normal system/order’ were assigned the status of Goryō and worshipped as such. The cult was intended to purify and renew society. Manga has given us a similar glimpse of Sukuna’s past, where despite being feared (and despised), people were ready to serve him (and pray in his name) for their own well-being. I think Akutami intended to echo this very aspect of society through the scene.

I mentioned that children were considered closer to the gods and the Other World, but not all children were treated equally. One version of the origin of Kamadogami in the Tōhoku region is that he was an ‘ugly child’ from the Dragon Palace who had been killed and was thereafter worshipped at household hearths. Zashikiwarashi, who often inhabits old houses and is said to bring good fortune while he remains, is another household god in the shape of a child or, in another version, the spirit of an unwanted child who, having been killed off, became the guardian god of houses. I mentioned Hiruko at the beginning as well, who was set afloat on the boat in the sea. Despite that, he is in some Shintō shrines identified with Ebisu, the patron of fishermen and tradesmen. Their worship was for the purposes indicated in the previous abstract, to avoid their wrath. Sukuna has not been ‘killed off’ like these children were, but such worship shows us the general psyche of the public.

I indicated that socially inferior and rebellious beings were treated similarly in the previous part. The character Dō of Dōji (童子, meaning child) once meant ‘slave’, tattooed on the forehead, and was closely linked to notions of personal status. It signified one who was not a complete person and also one who had not yet been initiated, in other words, one who did not belong to the order of this world, one who was in this world but not of it. They were despised, feared, and avoided by ordinary people for their strange appearance and magical powers. In some cases they even formed separate ‘child’ villages (dōji mura), calling themselves ‘descendants of oni (demons)’. Since they played the role of demons during the rituals, they were shunned by the nobility as if they were real demons. Could this somehow connect to Sukuna’s title? I do believe there is a possibility this could have inspired his being as the King of Curses.

The ‘ugly child’ who appears in the story of the origin of Kamadogami has parallels in Yokenai, Untoku, Hyotoku, and Hanatarekozo, children who brought good fortune and prosperity to the house in return for offerings to the Watery World of kadomatsu (pine-branch gate decorations for the New Year) and firewood. But despite that, their ‘ugliness’ and names were used as an indication that these children did not belong to this world. It is important to note that socially inferior and rebellious beings were treated in the same manner (here is where the point connects to Sukuna, continued from the next part in depth). Such children were often associated with the colour red. For example, Zashikiwarashi is described as red-haired and red-faced. Kintaro, Shutendoji, and other children born in unusual circumstances (but may not have been considered an ‘ugly child’) and brought up in the mountain wilderness are also said to have had red bodies and were endowed with superhuman strength. I also mentioned that Kappa from Tōno were depicted as red. We see Sukuna often associated with the colour red, particularly, his eyes are red. I believe the above-mentioned could be the reason for that.

Personally, what we know of Sukuna and his past seems to echo these folktales and practices as the foundation of his character. He was a ‘Demon’ for being an ‘abominable’ child, but he was worshipped for this same reason as well. Whether he was born that way after eating his twin in the womb or something happened to him later in life cannot be known yet, but it is clear his ‘abominable’ appearance could have warranted the same treatment from society. It could also explain Kenjaku’s ‘fascination’ with him as a being. We do not know what relationship they had or how exactly they came to know each other, but there is clearly a reason why a being such as Sukuna would ‘work’ with them. We do not know much about Kenjaku either, but it could be possible that they (Kenjaku) once were either (1) one of those ‘priests’ who performed exorcism to purify ‘demon’ children or (2) someone who offered such children refuge (perhaps and more likely, for their own personal gain). It would also relate to the variations of Ryomen Sukuna’s story that inspired Akutami Gege.

[Disclaimer: This post does not intend to demonise Shintoism or Buddhism, but to tell folklore and practices for analytical purposes. Additionally, English is not my native language and this is only a personal interpretation as just another reader that I am sharing in case someone finds it interesting or can use the information for better analysis.]

#oh. ha. guess who zoned out and ended up with this huge info dump.#if anyone actually reads this i will be shocked.#this is probably the last one on sukuna. (watch me change my mind when something new is revealed next chapterㅋㅎ)#jjk #sukuna #jujutsu kaisen #ryomen sukuna #jjk spoilers #jjk analysis #jjk meta #ryoumen sukuna #jjk sukuna #sukuna ryomen #(which one is the actually used tagㅋㅎ)

52 notes · View notes

accirax · 3 months

Text

Fourth Anniversary Art Analysis

(Credits to DRDTdev for the art, obviously. Please support the original post.)

Yeah guys, this is definitely Charles, trust me. (/j)

In all seriousness, the reveal of what Teruko's brother (more or less) looks like got me thinking about a couple of things. I'd like to ramble about them in a space less directly linked to the public fourth anniversary art!

The first is that we've (basically) confirmed that Teruko's brother is older than her, something that I don't think we actually technically knew until now! I always got those kind of vibes, but it's nice to know for sure.

The second is something that most people have picked up on-- his white hair color. Between DRDT and altDRDT, the only people who we've seen with white hair up to this point are XF and Dandelion (I think those are the names people agreed upon???). Both of those seem... unlikely to be Teruko's brother, although, for what it's worth, they do both use he/him pronouns. That's not to say that Teruko's brother couldn't have dyed his hair after he and Teruko last parted, and still be someone else we know, like Teacher. However, I could also easily believe that DRDTdev may have wanted to draw this art as a soft disconfirmation of the "Teacher is Teruko's brother" theory before people got in too deep. It's too bad, though, I did like that one.

One of the reasons why I liked it was because of the synergy with Teruko's favorite color being red due to "association." However, even if Teruko's brother still is Teacher, it seems like he has no red in his design as of the last time Teruko saw him. I suppose red could still be his eye color, but I'm going to take this mean that Teruko's positive association with red is due to somebody else-- likely either Xander or Mai, or possibly still Teacher, but without him being her brother.

Lastly, and most importantly, I find it highly interesting that, at this point in time, Teruko's brother is shown with several scrapes and bandages, while Teruko has absolutely none. It got me thinking about the nature of Teruko's luck.

I wonder if Teruko's bad luck operates in a way where it will hurt whoever is around her until she's the only one left, at which point it has no one to attack but herself. (The only comparison I can think of is to the Death card in the card game Fluxx, so shout out if you know what I'm talking about.)

As long as Teruko is the "protagonist," her luck will go after the "side characters". But, if Teruko isolates herself, then the luck will go after the hero.

Now, there is a bit of contradictory evidence going on here, because Teruko has had unfortunate things happen to her since entering the killing game and being around other people. Most notably, the time that she slipped and fell while holding the cake, and when Xander tried to kill her. That's why I'm wondering if there's also an element of how much Teruko cares about these people involved. Like, if Teruko cares less about someone, they don't pop up as a "side character" punching bag as much. Or, if Teruko caring about someone is the inciting incident to turning an entire group of people into "side characters"-- that way, if she had no friends at any of the schools she attended, she could have avoided dooming them all.

Teruko cared a lot about Xander, so his betrayal was the tipping point. After she took one last blow, the scales tipped and more bad things started happening to the other students than to Teruko. Teruko falling down transformed into the much worse luck of Min dying. And, from then on, the "side characters" started taking the brunt of the bad luck (J's secret being revealed, Eden being bullied and threatened, Ace nearly dying, etc), while Teruko remained mostly fine.

If there is an element of how much Teruko cares about people involved, it would give her a lot of incentive to be a loner and actively make people dislike her.

Anyways, just a thought. This one is pretty off the cuff, so I wouldn't be surprised if I'm missing something or overstepping here.

Happy fourth anniversary DRDT, happy ???th birthday Mai, and a happy day to all of you!

#drdt #danganronpa despair time #drdt spoilers #teruko tawaki #fanganronpa #i couldn't finish the mm theory for today but at least i have something to celebrate the anniversary #which i totally forgot was today #probably because i've never celebrated it before (<- started watching in may 2023)#if teruko's brother ISN'T teacher (or charles lmao) i wonder how/if he will impact the plot #maybe not at all #i'm not fully counting out teacher being her brother yet btw this could still be an intentional mislead #my theories

65 notes · View notes