What Are Gross-out Books?
Gross-out books are frequently classed as ‘trash‘ and rarely win the big awards, perhaps partly because they sell so well.
Gross-out books fall into the category of ‘carnivalesque’. In academic terms, these gross-out books might be called ‘carnivalesque-grotesque’.
Carnivalesque-grotesque narratives directly address the personal and sociocultural anxieties induced by knowledge of the vulnerability of both the individual and the social bodies. Vulgar, obscene and taboo-breaking forms of comedy in popular culture are neither a modern nor a culturally specific phenomenon. The presence of grotesque humour has been noted in youth culture, in particular, for at least the last few hundred years.
Carolyn Daniel, Voracious Children: Who eats whom in children’s literature
Howard Suber dates such stories from a much earlier time:
[Gross-out humour is] a tradition that goes all the way back to the ancient Greeks. In Greek theatrical celebrations, there would be a cycle of three tragedies, followed by a satyr play or other comedy in which fart jokes, feces-throwing, giant erections, and bosoms were all incorporated in a way that would make any fourteen-year-old male die with laughter. […] While lots of tragedies were preserved, hardly any complete raunchy Greek comedies survive to this day. Even Aristotle’s book on comedy, which was the companion to his work on tragedy, was allowed to disappear from the face of the earth.
— Howard Suber, The Power of Film
Daniel then says that Bakhtin’s work has revealed the use-value of grotesque texts for medieval and Renaissance popular culture and Maria Tatar backed this up. In short, gross-out humour crosses time and culture. Why is it popular today?
The continuing appeal of this type of narrative attests tot he problematic cultural construction of body functions and fluids as abject and disgusting, the importance of the inside/outside dualism in both individual and social psyches, and the psychological and social need to overcome abjection in order that society can function normally.
The Aldi Revolting Rhymes Controversy
If you were a child reader in the eighties perhaps you remember this book with this cover — I was also gifted the sequel, Dirty Beasts and derived much enjoyment from both books at about age 8. I have clear memories of reading these poems to me parents, who laughed and laughed, and I felt so much pride at my performance it was as if I’d crafted these poems myself. That said, I was always a little wary of them. In one of the poems one of the young heroines ‘pulls a pistol from her knickers’ and I remember that line perplexed me: What is the obsession with little girls’ knickers? I wondered. Why are girls’ knickers more inherently funny than boys’ underpants, which are never mentioned? I wasn’t able to put it into words, but I was certainly aware of feminist issues even as an eight-year-old girl. The answer of course, to my unasked question: Girls’ knickers are more funny because girls are taught more body shame, so by exposing a female’s under garments you are exposing her basic humanity and opening her up as vulnerable and powerless, despite everything else she has achieved. This is actually the stuff that underpins rape culture.
Much more recently Aldi Australia offered Revolting Rhymes as a weekly special buy and parents about my age flocked to the store and bought this classic for their own children, only to get home and realise that culture has changed a bit since the 80s, and some weren’t too happy about the word ‘slut’, which has changed irreversibly in meaning. (Did people in the 80s still remember its original meaning though — in which slut refers to a slovenly woman who can’t keep the house clean?)
There was of course the usual backlash against Aldi after they made the decision to stop selling the books, with consumers criticising ‘censorship’ from do-gooders.
In truth, the word ‘slut’ is representative of the much wider gender problems in this particular gross-out books, and even modern gross-out books have their issues.
Carolyn Daniel points out in her academic work Voracious Children: Who eats whom in children’s literature that gross-out books are written for children, especially boys, and writing about bums is almost licence to print money. I think this is rather overstating the case — if you’ve ever read a really bad example of a gross-out book, written by someone who thinks that all you have to do is write a whole heap of the most disgusting stuff you can imagine, you’ll see that the best-selling gross-out books do still have plots, and plots are never easy no matter the genre, otherwise everyone would be a bestseller.
Since Daniel’s criticism was published (2006) she would not be surprised to see the continuing success of the Andy Griffiths series The Day My Bum Went Psycho, which I have to admit, is surprisingly clever as a spoof given the title. Until I picked it up I wondered how on earth it was possible to write an entire novel that could live up to the cover image:
It’s even a TV series now. The book is basically a spoof of a war story, and manages dual audience humour, which only readers familiar with war story tropes would understand. I’m no fan of the book myself, and my daughter lost interest, but I can see the appeal. As you can see, I’m one of the conflicted.
Have We Made Up Our Minds About These Books? Really?
The Andy Griffiths books are probably found on the shelves of every public Australian school library. So a friend of mine was confused when her then six-year-old daughter, having just finished reading The Day My Bum Went Psycho, get into big trouble — along with a group of friends — when they were taken to the computer lab for research and did a google search for ‘worlds biggest bum’. It seems we’re all a bit confused about what is okay and isn’t okay for kids. “Oh no! They’re googling bums! Butt it’s okay, everyone’s got a bum…Bums are perfectly natural But what if the parents find out about this and we get into serious trouble! Also, Andy Griffiths! And at least the boys are reading something.”
Attitudes To Gross-out Books
One popular argument: As long as my boys (in particular) are reading, I don’t care what they’re reading.
Addendum: If kids are enjoying reading it must be good for them, both for their emotional health and for their decoding skills. Also, reading trash is a gateway to reading good literature when they get round to it.
A counter argument: Funny, light, popular books can still be harmful. Reading bad books is perhaps even worse than watching a lot of high-quality TV.
I’m inclined to go with the latter, not because I think kids are already gross enough and don’t need bad behaviour encouraged (I don’t believe it works like that) but because the messages under the surface are actually more powerful than the top layer of story. This is exactly why all the award winning books are heavy on metaphor.
Are There Good Things To Come Out Of Gross-out Books?
Can the grotesque images in carnivalesque texts contain any subversive potential at all? According to Kristeva they can: such narratives are able to “lay bare, under the cunning, orderly surface of civilizations, the nurturing horror that [socio-cultural systems] attend to pushing aside by purifying, systematizing, and thinking.” In other words, for children, carnivalesque-grotesque material can reveal what adults are trying to suppress and it makes a move toward deconstructing sociocultural systems and laying bare their values.
Problems With Gross-out Books
what these narratives do not reveal is the underlying misogynistic discourse that form the basis for such systems and values and, in fact, I think they may work (perhaps through the jouissance they evoke) to normalize such discourses.
Daniel uses Fungus the Bogeyman as an example, but this is not a book I’d like to delve too deeply into because my adult self is easily repulsed by such stories.
Bakhtin also thinks the problem with subversive humour is that at first glance it’s all ‘Look how subversive and transgressive we are’, but when you look a little more closely it’s all about preserving the social norm.
These stories are actually pretty moralistic:
Laughter itself…arguably stems from a culturally derived sense of humor and grotesque humor is, therefore, a licensed affair. … there are norms that define what is funny, that determine the “domain of the laughable and ridiculous.” These norms…demand that “mockery take such a form that it reveals its limits and thereby pays homage to that which is mocked.” … one of the most important functions of the carnivalesque children’s text is its didacticism, confirming through a dialectic of high and low aesthetics what is considered eternal and transcendent and what is temporal and material. Children’s carnivalesque texts are … transgressive of such things as social authority [and] received paradigms of behaviour and morality but by transgressing them they also confirm them. “Carnivalesque texts, by breaking boundaries, explore where they properly lie.”
It is vital to clarify that sociocultural taboos exist because of social and psychological fears concerning the abject/grotesque functions of the body. The fears exist because of misogynist individualistic cultural discourses that define the abject. These discourses define the abject as as an intrinsically maternal/feminized concept. The ability to recognize the abject is … “a condition of individual needs to recognize the abject and to suppress it, to achieve repressed or unspeakable condition. However, while the abject can be recognized and suppressed, it cannot ever be fully obliterated, but always “hovers at the borders of our existence, threatening the apparently settled unity of the subject with disruption and possible dissolution. … Grotesque narratives…work conservatively to justify the taboo status of the abject and to confirm the otherness of the maternal/female body. They are not, therefore, radically transgressive/subversive but, rather, serve patriarchal hegemonic interests.
Obviously, with an abstract passage like that, you need some examples.
Returning to Roald Dahl’s Revolting Rhymes, Daniel takes Dahl’s version of Goldilocks (click for full version) as an example:
The language used in grotesque narratives for children is generally not coarse and abusive (unlike their own texts) because it is written and licensed by adults. Stories written for them in these genres often contain language that might be categorized as within the realms of mild taboo, designed to titillate, rather than shock. The language itself reinforces adult authority—children all know plenty of abusive language (as their play-rhymes clearly show) but its very absence from their literature didactically reinforces the taboo. Roald Dahl directly refers to this in his version of “Goldilocks” in which the little girl, he suggests, is a less than pleasant character. She has just sat upon and broken baby bear’s chair:
A nice girl would at once exclaim
“Oh dear! Oh heavens! What a shame.”
Not Goldilocks, she begins to swear
She bellows, “What a lousy chair.”
And used one disgusting word
That luckily you’ve never heard
(I dare not write it, even hint it
Nobody would ever print it)
It is interesting to note Dahl’s judgement upon that “nice girls” say and to see how he frames his protagonist by implying that her abusive language is so foul that it is unprintable. She is therefore definitely not a nice girl and is deemed to be abject. The readers are nice, however, because Dahl tells them that they have “never heard” the offending word. As the word is not mentioned this is a pretty safe bet. The text explicitly and implicitly signals suitable language for children’s use. Carnivalesque texts for children often include playful intrusion by the narrator as Dahl’s does. This draws attention to the social forces which…determine the relationship between signs and things, reinforcing what is socially desirable with regard to cultural and linguistic mores. Furthermore, the reader is thus suddenly and deliberately situated outside the text, by the narrator’s intrusion, and so is discouraged from empathizing with the protagonist. Indeed, the reader is encouraged to disapprove of Goldie’s language, to take the culturally legitimate stance, to be mildly amused but also shocked, to be be ultimately disapproving and condemning. Dahl uses the technique again to condemn Goldilocks, once more reinforcing the condemnation with mention of the abject. Goldilocks has climbed into baby bear’s bed with her shoes on:
Most educated people choose
To rid themselves of socks and shoes
Before they clamber into bed
But Goldie didn’t give a shred
Her filthy shoes were thick with grime
And mud and mush and slush and slime
Worse still, upon the heel of one
Was something that a dog had done
I say once more, what would you think
If all this horrid dirt and stink
Was smeared upon your eiderdown
By this revolting little clown
Here the narrator directly addresses readers and seeks their opinion (“what would you think?”). In employing this tactic, Dahl further distances readers from Goldilocks, refusing to allow identification with and implicitly condemning her activity and power. Dahl’s work is openly didactic, reinforcing his personal notions of appropriate behaviour for girls. This is cleverly achieved through his undoubted wit, word play, and by stretching the limits of the taboos he is ultimately reinforcing.
It’s important to add that this is just one example of the misogyny that runs right through the gross-out category of books for children. Think of the short stories of Paul Jennings and count the number of female characters. When you do find female characters in gross-out books, what are they doing? Are they breaking stereotypically female roles or are they transgressing them.
R.L. Stine uses visceral descriptions in his books for a middle grade audience. Who does the shrieking and who does the saving in the R.L. Stine books? Are girls punished for becoming powerful and active saviours?
The One Big Lie Per Story
I have a theory that the more transgressive children’s stories are in the gross-out sense, the more carefully they stick to stereotypically gender roles. I’ve certainly seen this at work in movies, and it applies equally to the most mind-bending sci-fi and fantasy. It’s almost as if there’s a rule of writing: The more the audience is expected to travel on a highly imaginative journey, the more closely authors stick to a 1950s version of society — expecting readers to imagine both a completely different planet and one in which women are not cooking everyone’s breakfast is almost too much to expect.
An Ode To The Gross Out Cartoons of Yore by Joseph Luster