The Monster At The End Of This Book by Jon Stone and Michael Smolin (1971) is possibly the most successful Little Golden Book starring Sesame Street characters. I grew up with it myself, though I can’t put my hands on it right now so I’ll be talking specifically about the app, which came out decades later, soon after the first tablet computers hit the market.Continue reading “The Monster At The End Of This Book”
If you wanted to create a scary monster, the scariest ever, how would you go about it? Make it big (like an ogre). Make it invisible, so you never know when it’s there. Make it sometimes nasty, sometimes nice, like a white witch, seductive and charming, all the while scheming.
Make it unexpectedly violent. Therefore make it a woman. Worse, make it a mother. Make it a failed mother. Make it a vengeful failed mother who cooks and eats children. Make it a vengeful failed mother who eats her own children. RAW.
That, folks, is peak monster.
Actually, maybe we can go one step further and make it even worse. Make the cannibal a CHILD. Don’t blame me for that mental imagery. I didn’t invent it.
At least, that’s what I thought, until I listened to the Scale of Evil episode of Unpopular Culture podcast. At around the 20 minute mark they talk about actual instances of cannibalistic criminals in our time, and it turns out my mind hadn’t gone there. If you are hellbent on finding out what’s even worse than what I just described above, I offer only a link.Continue reading “Cannibalism in Storytelling”
1999 in picture books was the year of monsters in the forest. Jez Alborough was finishing up his bear series about a massive toy bear, actually harmless. Julia Donaldson and Axel Scheffler released their phenomenal hit The Gruffalo. Rufus and the Blackberry Monster by Lisa Stubbs is part of the same family. Comparisons between this story and The Gruffalo are inevitable — both picture books feature young animal characters who are warned of a big, bad monster in the woods. Is the monster real or isn’t it? This is saved as the big reveal. The young characters must muster up courage.Continue reading “Rufus and the Blackberry Monster by Lisa Stubbs Analysis”
There’s A Crocodile Under My Bed! is a picture book written and illustrated by Ingrid and Dieter Schubert. First published in 1980, that makes this classic forty years old. There are a large number of picture books about creatures lurking under beds, and many similar titles out there. The most widely known is Mercer Meyer’s There’s An Alligator Under My Bed (1987). The titles are similar but the plots are different.Continue reading “There’s A Crocodile Under My Bed! by Ingrid and Dieter Schubert Analysis”
Monster Pet! is a 2005 picture book written by Angela McAllister and illustrated by Charlotte Middleton. The story is designed to get young readers thinking about the responsibility of caring for a sentient creature. A body swap plot is used to that end, though I suspect more empathy derives from the facial expressions on the poor little locked up mouse than from the body swap experience, which in a picture book, challenges the adult book-buyer’s ideas of what a picture book should do; This one is slightly creepy. The School Library Journal had this to say:
The theme of not caring for a pet, and then the reversal with Monster forgetting to feed Jackson, is disturbing, and the dream ending feels forced.
Is this story disturbing because the assumed audience is very young? Does the dream ending feel ‘forced’ because it doesn’t work, or because adults are sick of the ‘I woke up and it was all a dream‘ trope?Continue reading “Monster Pet! by McAllister and Middleton Analysis”
Why all the zombies in stories? Zombies have unlimited potential as metaphor. Historically, storytellers have used zombies to explore tensions between conservative and progressive values. The zombies themselves represent widespread cultural anxieties of their era.
Some storytellers use zombie stories to reinforce the status quo while progressive storytellers use zombies to critique it.
Watching the anti-vaccine, anti-lockdown protests in other parts of the world, shows me how inaccurate most zombie apocalypse fiction is. There would be groups of people getting themselves bitten on purpose, wouldn’t there?@davidgary wood 7:35am · 25 Jul 2021
A BRIEF TIMELINE OF POPULAR ZOMBIE STORIES
The 1200s gave us ‘Eyrbyggja Saga’ (‘Story of the People of Eyrr’). This story is full of the walking dead, e.g. Thorodd and his men. In this story, the living aren’t especially worried about the walking dead. Thorodd and his men have been drowned. The living believed that drowned people had been well received by the sea-goddess, Ran, if they attended their own funeral feast. It was only later that the walking dead became unwelcome. They loiter around the first every night and the living become unnerved. So the hero of the story sues them. They leave. These walking-dead stories are to do with the beliefs of pre-Northern Europeans — that the dead could still see, hear and feel.
The word ‘zombi’ first appeared in Le Zombi du grand Perou by Corneille Blessebois. A woman is tricked into thinking she’s an invisible spirit called a zombi. Back then, zombis were spirits or ghosts, not the walking dead as we know them today.
The word ‘zumbi’ appears with a meaning closer to how we use it today in A History of the Voyages and Travels of Capt. Nathaniel Uring. The word ‘zumbi’ refers to the apparition of the dead person, but they walk around and torment the living, much like contemporary zombies.
Robert Southey publishes History of Brazil, in which ‘zombi’ refers to the elected chief of the maroons in Pernambuco. Southey means the guy behaves like he doesn’t have any free will. These early zombie stories were influenced by colonialism. In this era, the zombie characters themselves allude to savage and unintelligent “colonial objects”.
The word zombie first appeared in print in an American newspaper in a reprinted short story called “The Unknown Painter” in 1838.
The word zombie became mainstream in English after W. B. Seabrook published The Magic Island.
SEPTEMBER 11 2001
After the 9/11 attacks zombies in stories were commonly interpreted as a metaphor for terrorism.
28 Days Later
Danny Boyle’s modern version of Romero’s films. But these zombies are neither bewitched nor reanimated dead. Instead, they’re infected with a virus known as ‘rage’. Docile humans transform into terrifying red-eyed shells of their former selves. The virus has a magical quality.Continue reading “A Glossary of Zombie Words”
I’ve previously taken a close look at wolves in literature, specifically in children’s stories. Werewolves are a separate archetype from wolves and play a different storytelling role. In folklore and fairytale, werewolves are lunar figures which stand in for cyclic time, alongside. dragons, serpents and related creatures.
THE HISTORY OF WEREWOLVES IN A NUTSHELL
Werewolf literally means ‘Man Wolf’. Were is from Old English ‘wer’ meaning ‘man’. The maleness of ‘were’ has since been lost in modern English, but if we wanted to seem technically accurate, the female equivalent would probably be ‘wifwolf’, and that’s not ideal in an age where women don’t always appreciate being referred to in relation to men. (Wif is the Old English word for ‘wife’, in an era where women did not exist as autonomous human beings, belonging only to fathers, husbands and sons.)
In Europe, people really used to believe werewolves were a thing. Imagine believing that. Imagine thinking that, if you weren’t careful, you yourself might turn into a werewolf. How would you regard the moon, if this were your worldview? Don’t know about you, but I’d stay inside on moonlit nights.
During the sixteenth and seventeenth centuries, reports of werewolves pervaded much of Central Europe and sections of France along the Swiss border, notably the Jura and the Franche-Comfte. The surgeon Johann Dietz witnessed a crowd of villagers in the northern German town of Itzehoe chase a werewolf with spears and stakes. Even Paris suffered sporadic attacks. In 1683, a werewolf on the Notre-Dame-de-Grace road supposedly saved a party that included several priests.At Day’s Close, A. Roger Erkich
This dynamic picture book from an award-winning art director shows how feeling hangry can turn even the sweetest kid into a Wolfboy!
Wolfboy is hungry!
WEREWOLVES ACROSS CULTURES
Something about wolves that leads humans to think, across largely unrelated cultures, that people can turn into them. Horror storytellers have since turned all number of creatures into were-creatures, from horripilating to comedic effect and everything in between. Wallace and Gromit gave us the Curse of the Were-Rabbit, for instance, comedic because rabbits are not naturally terrifying (on their own).
The ‘were’ of ‘werewolf’ originally meant ‘man’ (man-wolf). This gendered meaning has largely been forgotten in contemporary English. We can therefore have female werewolves.
werewolves and the moon
There is a long history connecting moon cycles to changes in the human body:
Best known of the many “planets” said to influence the rhythms of everyday life was earth’s closest neighbour, the moon. While a welcome source of light, the moon reputedly affected the internal workings of the human body much as it did the flow and timing of ocean tides and the course of the weather. France’s “first philosophe”, Bernard le Bovier de Fontenelle, was one of many learned authorities to perpetuate the medieval theory stressing the moon’s importance to physical health: “As it passes through its phase, it exerts a great influence for better or worse over the course of illnesses.” So potent was its power that the moon could alter the amount of moisture within a person’s body, including the brain, thereby driving some individuals insane or “moon-struck.” Observed the authors of Maison Rustique, or, the Countrey Farme (1616), the moon was the “governesse of all such humidities as are in earthly bodies.” When the moon was full, women were thought at particular risk to become “lunatics.” Some victims died on the spot. In London’s St. Botoloph’s Parish between 1583 and 1599, as many as twenty-two deaths were attributed to planetary influence.At Day’s Close by A. Roger Ekirch
But the story which connected the moon so closely to werewolves for a modern audience was the 1941 Wolf Man movie. Earlier werewolf stories were more fairytale in nature. The person turning into the wolf tended to put on a certain item of clothing such as a magic belt or coat.
WEREWOLVES IN MODERN STORIES
When it comes to werewolf tropes, the tropes differ depending on the medium. Movie werewolves are most often supernatural horror villains, there for the gore and slashing, and could be swapped out with many other horror villains. For this reason, these werewolves are not particularly interesting.
Twilight shifted the status of werewolves — the character of Jacob paved the way for a modern werewolf who is also a potential love interest.
Werewolves can be used to convey many things, depending on the ideology of the storyteller. One common use of the werewolf (among various other wild animals) is as a proxy for overwhelming teenage sexuality:
It can be a hard thing to be a teenage girl. You face pressure from both your peers and society at large to rush into sexual activity you may not be ready for. You’re judged for your clothes, your makeup, your interests. You have to navigate that blurry line between childhood and adulthood, exemplified by physical changes that can make your body feel like it’s not your own.
Also, you might turn into a werewolf.
Or a mermaid.
Maybe a succubus.
At least that’s the case in the movies, where there exists a long and storied tradition of associating of female puberty with the supernatural.
Or, if you’re not into the whole brevity thing: “Help, I’m a teenage girl coming into my own as a sexual creature, while also turning into a literal creature who transforms into a deadly animal/can control objects with my mind / has an all-consuming hunger for human flesh / bites dudes’ junk off with my vagina” (circle where applicable).
Supernatural sexuality is nothing new at the movies.
It’s a horror subgenre that’s shown its face time and time again throughout the decades. In 1942’s Cat People, a sexually repressed young woman refuses to be intimate with her husband due to her (justified, as it turns out) fear that doing so will cause her to turn into the killer cat that looms so large in her people’s mythology.Mashable
As such, the werewolf as sexual beast trope can be used to try and suppress sexuality, or to encourage readers to embrace it.
PROBLEMATIC WEREWOLF TROPES
The problem with many werewolf stories is that the wolf is based on inaccurate, outdated science, in which wolves were studied in captivity, not in the wild. When studied only in captivity, scientists came up with the following:
- In each pack there is an alpha male and an alpha female running things.
- The alpha male is more powerful than the alpha female.
- There will be wolves at the bottom of the hierarchy (omegas).
- Wolves mate for life.
In the wild:
- The parents are in charge of the pack. ‘Alpha male’ and ‘alpha female’ are mum and dad taking care of the teenagers. (Not so sexy now, right?)
- Wolves don’t mate for life.
- The ‘males are stronger than females’ thing is never so simplistic, whether we’re talking about animals or humans. It is a fantasy to imagine that men can protect us all. To take an example from a different species, it was only recently that researchers shared that male, alpha chimpanzees are only the alphas of the other males, and that an alpha male chimp can easily be dethroned if all the females decide to reject him. It is certain that the sexual hierarchy of wolf packs is equally nuanced and complicated as it is in chimpanzees.
If storytellers go with the captivity inaccuracies, this results in a romantic view of the (human) patriarchy, which is intimately connected to the One True Love story. We see this in Twilight, in which werewolf Jacob’s One True Love is Bella’s baby.
Consent is a complicated topic in storytelling because sexual fantasies are somewhat separate from what an audience will accept in reality. Or is the line really so clear? The very definition of ‘fantasy’ becomes muddied when narratees live in the real, non-fantasy world in which non-consensual activity happens to people frequently. Werewolf stories set up under the (human) patriarchal system require ‘underdogs’ do as they are told. While this hierarchy can pave the way for con-non-con fantasies, is it still a fantasy when the characters within the setting are unable to give their own consent? Con-non-con activities are in fact consensual. There is a dearth of stories modeling conversation which needs to take place beforehand. To what extent should stories model good behaviour? Does there need to be that wrapper story in which readers are gradually immersed further into the fantasy world?
As mentioned above, the alpha werewolf in a patriarchal werewolf story is more powerful than the alpha female. This is an uncritical presentation and serves to reinforce ‘the natural order of things’ (for humans).
Some werewolf stories present werewolf as analogue for disease. J.K. Rowling has said that in the Harry Potter series, the werewolf part stands for AIDs. Even if readers are supposed to get the message that ostracising werewolves (diseased people) is bad and we shouldn’t do it, the very act of writing a diseased character as a supernatural monster is in itself problematic, and perhaps relies too heavily on the audience’s ability to see the storyteller’s intent. Zombies are also used in this way.
Werewolves in modern stories are sometimes presented as protectors of nature, which is not problematic in its own right. It can become problematic once non-native writers include tokenistic, appropriated indigenous cultures and transfer those symbols onto wolves.
WHAT MAKES FOR A PROGRESSIVE WEREWOLF STORY?
In better stories, a werewolf can make for an interesting, rounded character in its own right. An adept storyteller can almost transport us into a canine body ourselves and send us running through the forest.
Modern werewolf stories tend to say one of the following:
- Friendship makes you stronger. The metaphor here is the wolf pack. Teen Wolf is a good example of that, with the additional message that ‘those in your pack don’t have to be wolves’, which conveys a message of diversity and ‘chosen family’.
- Werewolf stories can say something interesting about anger management, and the struggle to control one’s emotions.
- Werewolf stories can more generally be about Being Different — this plot is certainly not limited to werewolf stories.
WOLVES, TRANSFORMATION AND SEXUALITY
One modern and interesting way writers are using werewolves: As symbols for how hard it is to fit into the rules of the patriarchy.
The following example makes use of wolves rather than werewolves, but these wolves are functionally ‘were’- wolfish:
“St. Lucy’s Home for Girls Raised by Wolves” by Karen Russell is […] about a pack of wolf-girls sent away to live with nuns so they can transition into normal young women. I think Russell uses animals in this story as a symbol for the wildness in young people and how there is an expectation, especially for girls, to abandon rough or wild behaviour as they mature. It is about societal pressure, but it is also about the kinship people feel toward animals, and similarly the divide between animal and human that we can never traverse. Pulling from this set of examples, what are some of your favourite short stories and in what ways are animals used in them?
“Dear Amelia” by Anne Valente, explores a similar transformation in reverse. The story is narrated by a group of girls that is turning into Maine black bears, a secret that they keep to themselves. To me, this story is so much about the private discovery of the self as you come of age, an experience that is at once mysterious and magical. What better way to enact that than through this literal transformation?The Masters Review
In the wilds of the Northern California mountains, all the inhabitants of a small town have gone missing. It’s as if the people picked up and left everything they owned behind. Fearing something supernatural might be going on, the FBI taps a source they’ve consulted in the past: the werewolves Charles Cornick and Anna Latham. But Charles and Anna soon find a deserted town is the least of the mysteries they face.
Death sings in the forest, and when it calls, Charles and Anna must answer. Something has awakened in the heart of the California mountains, something old and dangerous — and it has met werewolves before.
As night fell, something stirred the darkness. Birds shrieked, rising into the air as the peace cracked and fell apart. Flashes of crimson uniform cut the smothering black of the woods. The smell of smoke lifted through the boughs and choked the leaves. A drum beat out a steady pulse as soldiers tore over the dead leaf matter, hacking their way through the web of forest.
The prisoner ran.
When Lowell Sencha finds the strange girl lying as if dead on the riverbank, he is startled to find that she is like them: waer. Human, but able to assume the form of a wolf. The Sencha family’s small community has kept itself sequestered and unnoticed, free from persecution. The arrival of a fellow traveller, and a hunted one at that, threatens their very survival.
Sure enough, the soldiers of the blood-purist Daeman Leldh soon descend on the village searching for her, burning and slaughtering. Lowell and the mysterious stranger are among the few to escape. And now they must find their way to the city of Luthan where, she says, they will find people to help them bring down Daeman Leldh.
If she can persuade them not to kill her.
MORE ON WEREWOLVES
- A Goodreads list of the most popular Werewolf novels recently. Maggie Stiefvater’s Shiver series is near the top, and definitely the most popular young adult werewolf series. There is another entire list dedicated to Werewolf Erotica. Anyone who has read Nancy Friday’s My Secret Garden may not be surprised at werewolf erotica because dogs make a surprisingly frequent appearance in female sexual fantasy.
- Review: Werewolves, Wolves and the Gothic from The Dark Arts Journal
- A lot of my ideas on werewolf tropes come from this Dirty Old Ladies podcast.
- The Dangers of Straying from the Path and Tales of Lycanthropy Part 1 – The Cautionary Warnings of Little Red Riding Hood and The Company of Wolves: Wanderings 38/52 from A Year In The Country
My Neighbour Totoro (1988), from Japan’s Studio Ghibli, is one of the few genuinely child centred films in existence. In contrast, most films out of DreamWorks and Pixar contain dual levels of meaning, including jokes only the adult co-viewer will understand, or emotional layers inaccessible to children.
For instance, in Toy Story 3 Andy says goodbye to his childhood when he says goodbye to his toys. This evokes the emotion of nostalgia and sadness in adults. Test audiences revealed that children under about 13 have a completely different reaction to this scene — they identify with the toys and feel happy, probably wondering why the adults are tearing up. Nostalgia is one of the few specifically adult emotions.
In contrast, The Good Dinosaur (2015) didn’t garner great reviews. Some critics suggested it’s a fine story for kids, but adult viewers expected a layer aimed specifically at them. But there is no ‘adult layer’ to The Good Dinosaur, which ranks as Pixar’s second-worst rated movie (above Cars 2). In the West adults have been trained to expect kids’ films with separate layers just for us.
My Neighbour Totoro is different altogether.
When My Neighbor Totoro , directed by Hayao Miyazaki, came out in 1988, the public treated it only as a “child pleaser”. Yet Japanese people soon realized that My Neighbor Totoro was something more; it is actually a thought-provoking film. It is now considered one of the most acclaimed films for children and adults.Reiko Okuhara
Here’s my thesis: Studio Ghibli achieves what Pixar and DreamWorks have thus far not managed:
- A film which appeals to all ages
- without alienating the preschool viewer from any single part of it.
- Adults and children will be laughing at the same moments
- experiencing very similar emotions simultaneously.
I first watched Totoro in 1995 as a 17-year-old exchange student in Japan, where it was aired on national TV one wintry Sunday afternoon. The air time suggests family viewing — a film for all ages. I’d be surprised if I ever met a Japanese person who hadn’t seen this film, regardless of age or whether they have children of their own.
Fast forward a sociological generation, My Neighbour Totoro was one of the first films I showed my Australian daughter. As I expected, she was captivated as a toddler.
We rewatched it last night. When she first saw it she was the age of Mei; now she is the age of Satsuki. Although it had been years since last viewing, her delight showed me the imagery remains deeply etched in her memory. Revisiting the world of Totoro felt like revisiting a holiday destination from early childhood.
Ponyo is another Studio Ghibli film aimed squarely at a very young audience.
SETTING OF MY NEIGHBOUR TOTORO
I much prefer the Studio Ghibli films set unambiguously in Japan. The European-inspired Japan as depicted in films like Kiki’s Delivery Service fall into uncanny valley for me. Totoro is set in Japan.
The story is meant to be set in Tokorozawa. If you’re using Chrome as your browser, here it is on Google Earth. This is where Miyazaki lives.
If you visit Japan you can explore a replica of Satsuki and Mei’s house.
If you would like to visit the Ghibli Museum in Mitaka, make sure to book your tickets from outside Japan, because overseas bookings are given preference. Perhaps unfairly, Japanese people booking from within their own country must book many more months in advance.
It’s not easy to guess at the era of My Neighbour Totoro unless you watch it very closely and can read Japanese. (Bear in mind that the main audience — Japanese toddlers — also cannot read Japanese.) The story could be set anytime from Miyazaki’s own boyhood until the 1980s when it was released.
Adult fans have looked really closely and realised it could be set in any number of years within the 1950s. Hayao Miyazaki has been pressed to divulge when, exactly, it’s meant to be set. He replied, “It’s supposed to be 1955, but we weren’t terribly thorough in our research. What came to mind was ‘a recent past’ that everyone can relate to.”
Note that Miyazaki uses the word ‘everyone’. That includes children. He hasn’t created any part of this world that 1980s children would be unable to understand without explanation.
Apart from the minor calendar clues within the intratext of the film, My Neighbour Totoro could easily have been set when it was made, in the 1980s. We don’t get a glimpse of life in the cities because the story arena is contained to a very small part of Japan.
The second year I went to Japan (1999) I stayed in a dormitory attached to a university. This dorms were nestled under a mountain, which sounds lovely, except it hadn’t benefitted from a single bit of maintenance since it was constructed at the end of the second world war. If I hadn’t ever visited the city, I might as well have been living in post-wartime Japan. This was a hugely different experience from my high school exchange student year in Yokohama, one train ride from Tokyo, tech mecca setting of futuristic fantasy. I recognise the house from My Neighbour Totoro — the tiled sink, the wooden items, the country manners.
Country Japan has always been bifurcated from urban Japan — a point of pride and also a point of ridicule. The word ‘inaka’ might loosely translate as ‘rural/country’ in English, but it sounds pejorative and insulting as well. (Imagine ‘bumpkin’ on the end of it.)
However, this is not Miyazaki’s view of rural Japan. For Miyazaki, the natural parts of Japan contain ancient magic, and a visit into wilderness afford a trip into the deep subconscious. The forests which surround this old homestead of My Neighbour Totoro function as a forest functions in a fairytale.
IS THIS A UTOPIA?
Does the setting of My Neighbour Totoro count as a genuine utopia? According to Maria Nikolajeva, there are seven requirements of a utopian setting and Totoro almost fits, except for number six: Absence of death or sexuality. The sick mother in hospital is a constant reminder that loved ones can die. Satsuki and Mei are terribly worried about their mother and this drives their actions.
Miyazaki adapted Mary Norton’s The Borrowers (released as The Secret World of Arrietty), which also includes the spectre of death with the child sick in bed. Perhaps Miyazaki wants to avoid sentimentality, which is a danger in creating genuine utopias. Genuine utopias are also quite difficult to set a film-length story in, because suspense must come from somewhere. Perhaps ‘unease’ is a better word than ‘suspense’.
Helen McCarthy is the author of Hayao Miyazaki: Master of Japanese Animation and has said that Death in Totoro is simply ‘there’. Death is presented as part of being alive.
Miyazaki does two very difficult things in this film with considerable delicacy and grace: he makes a film at a child’s pace and on a child’s level; and he allows death to assume a major role in the movie without demonising or personalising death.Hayao Miyazaki: Master of Japanese Animation
The house itself might be considered a bit of a death trap. Our own pergola fell down a few years ago and it was a mission keeping everyone away from it for their own safety. But here, the girls come closer to calamity than they realise when they use the rotting post as a play thing:
This traditional old homestead also has a well — another common death trap, though it exists only as part of the background scenery.
The soot gremlins may or may not indicate the presence of evil. The girls no longer have a safe home. I believe young children will find this house as creepy as the characters do.
However, we might put forward the argument that any Hayao Miyazaki film is a moral utopia:
[T]hose who are familiar with Miyazaki can trace the film’s modern success to his stubborn moral mind. Reluctant to put his characters into straightforward ‘good’ and ‘evil’ boxes, the Ghibli stalwart nevertheless rewards the pure of heart and punishes greed and gluttony. It’s a trait that wasn’t missed by Roger Ebert, who described Totoro’s small kingdom as, “the world we should live in, not the one that we occupy.”
Little White Lies
THE MEANING OF TONARI
Despite the English translation of the title, ‘tonari’ does not just mean ‘neighbour’ as in ‘those who live in the place next door’. Tonari is a wider word than English ‘neighbour’ suggests, and can mean ‘next to’, or ‘alongside’. Imaginary creature Totoro is ‘alongside’ the girls at every step of their journey (as well as dwelling ‘nearby’.)
One rule of portal fantasy — there is a transition between the ‘real world’ and the ‘fantasy world’. The audience must be allowed to linger in this transitional space for a little while. Ideally, a scene or two will be set inside the transition, or right beside it. In this case, it’s the tunnel made of branches. The father even joins the girls there, blurring for them the sensible, rational adult world and the fantasy play world they have created.
It appears as if someone—probably Big Totoro himself—has invited Mei into the fantasy world. Awakened by the little girl, he appears to be startled not by her presence but by her audacity. Mei’s seclusion has led to Totoro’s invitation to his world; the child archetype acquires the protection of nature, alone and away from motherly care. Mei’s entrance into the fantasy world reminds the audience of the beauty and splendor of nature, which the present generation seems to have forgotten.Reiko Okuhara
MYTHOLOGY AND INTERTEXTUALITY
One of the first games we see the Kusakabe girls playing is a Cowboys and Indians fantasy. I haven’t seen modern children mimic the war cries of Native Americans — Westerns have evolved into anti-Westerns, we are a little more enlightened. There is no longer the romance of American expansionism — we no longer buy toy cowboy costumes for our boys as par for the course. This childhood game does plant the story quite firmly in the 1950s when, even in Japan, American culture was having a big influence on children’s fantasy lives (as well as in every other way).
Later the girls are disappointed to find their acorns won’t sprout. But in a fantasy scene quite clearly inspired by English tales such as “Jack and the Beanstalk”, they use arm movements to create a magical force. The trees grow huge in an instant.
MY NEIGHBOUR TOTORO: THE JAPANESE WIZARD OF OZ?
We Westerners like to view non-Western art through the lens of Western art. It has been suggested that My Neighbour Totoro is ‘The Japanese Wizard of Oz’. This may be useful as a hook for a Western viewer otherwise disinclined to watch anime on its own terms.
Perhaps one of the biggest reasons for Totoro’s success is that everyone has their own interpretation of what it means. While the physical appearance of the title character has been compared to everything from an owl to a seal to a giant mouse troll, on a metaphysical level the theories run even deeper. In Miyazaki’s book of essays ‘Starting Point: 1979-1996’, Totoro is described as a creation of Mei and Satsuki’s imagination, a gentle giant who guides them through their mother’s illness.
Some believe Totoro to be a Kami (a spirit tied to nature) belonging to the camphor tree which Mei falls into the belly of while she’s out playing. The tagline on the original Japanese poster translates as, “These strange creatures still exist in Japan. Supposedly,” which summons thoughts of old souls and endless wisdom. Ultimately, you can project whatever you want onto Totoro.Little White Lies
THE THREE BILLY GOATS GRUFF
If you grew up in non-Scandinavian country, what was your first introduction to trolls?
Near the end of the film, Satsuki and Mae are shown reading The Three Billy Goats Gruff on a futon with their mother. The creature on the book looks like the creature Totoro, which suggests Mei imagines him up, inspired by the Norwegian folktale.
When Mei ‘meets’ him, she knows exactly who he is. “You’re Totoro!”
In Japanese Three Billy Goats Gruff translates to 三びきのやぎのがらがらどん (Sanbiki no yagi no gara gara don) in which the ‘gara gara don’ is onomatopoeia for the tripp trapp, tripp trapp of the first written Norwegian version (modified only slightly for English, without the double ‘t’s.)
But maybe Mei read a European version — the ‘trot trot’ of the goats sounds a little like Totoro. It’s significant that Japanese is a heavily onomatopoeic language. Children are excellent at making up their own, original onomatopoeia and I put it to you that Japanese children are excellent at i. Is Totoro Mei’s phonetic rendition of trotting?
Alternatively, ‘troll’ is transcribed as ‘tororu’ in Japanese. A small Japanese speaking child could easily pronounce the word wrongly and come up with Totoro, because Totoro is easier to say than Tororu.
STORY STRUCTURE OF MY NEIGHBOUR TOTORO
At first glance, My Neighbour Totoro does not follow The Rules Of Story as described by numerous (Western) story gurus. It just feels… different, somehow.
The story [of Totoro] is made up of a series of incidents or episodes, almost none of which I’d classify as a plot point, per se. The only truly tense moment comes late in the film, when Mei runs off to the hospital by herself, worried her mother is in danger. This turns out to have been a false alarm, and everyone is soon reunited. The whole thing is resolutely low-stakes and gentle, its narrative lumpy and relaxed.Bright Wall, Dark Room
I’ve been thinking about how much Western storytelling trains us to expect that writers show the audience where they’re going right up front. Main characters have to be introduced right away. Twists have to be foreshadowed. Inciting incident in the first 10% etc. BUT Many of my favorite stories, especially Asian ones, don’t adhere to these “rules.” In My Neighbor Totoro, Totoro doesn’t appear until 30 mins into a 90 min film. The slow sense of discovery makes the film enchanting. Can you imagine any American film waiting until the 33% mark?@FondaJLee
But look a little deeper and My Neighbour Totoro is a tightly plotted fantasy with a classic mythic structure.
I have no trouble doing my usual breakdown of it, but here’s the thing we need to understand about My Neighbour Totoro: It is much more like a picture book plot than a Pixar plot, and it’s important to understand the concept of the Carnivalesque. (This is why My Neighbour Totoro has been compared to Where The Wild Things Are — the stand out Western example of carnivalesque children’s literature.)
Satsuki and Mei are enduring an upheaval — in common with the beginning of many children’s stories, they are at the tail end of having been moved from some unknown prior location to a creepy big house in the country.
Before they can feel at home here they must face their fears of the unknown.
There’s a much bigger unknown which the girls are initially able to put to the back of their minds, distracted by the newness of the creepy house: Their mother is ill. Like Satsuki and Mei, the audience doesn’t know the nature of this illness. We are kept in a state of ignorance, which may be worse than actually knowing. This is the common experience of childhood — even when children are told things, we don’t know what it means. Not really. This makes childhood scary.
Miyazaki also gets rid of the mother by making her too sick to care for them — a very common plot device in children’s literature, especially in America.
But Mei in particular is the Divine Child archetype, both vulnerable and invincible at once. (Jungian.) The audience understands this contract from the beginning, even if we don’t know Jung’s word for it — nothing really bad will happen to Mei.
The sibling duo in which the younger child is at one with fantasy and imagination while the older child is on the cusp of adulthood, is common in storytelling:
Unlike Mei, who fully enjoys her childhood, her elder sister is about to enter womanhood. Satsuki resembles Wendy in Peter Pan, who must work to believe in Peter, while her younger brothers have no problem believing in Neverland.Rieko Okuhara
At the deepest level, Satsuki and Mei want their mother to get better and to join them in their new house. But this doesn’t make for a story. There needs to be a more specific desire, one that the characters might actually achieve.
This is where the story turns carnivalesque. Started by the younger and therefore more imaginative Mei (in a sequence reminiscent of The Lion, The Witch and the Wardrobe), they invent (or discover) a magical world as proxy for their subconscious. By entering into this world they will:
- Have heaps of fun (carnivalesque)
- Face their deepest fears (mythic)
In a carnivalesque children’s story, supernatural/mythic creatures appear and they may appear scary. In this case, it is the large Totoro’s size. Notice how Mei at first encounters small, rabbit-sized Totoros — this correlates to how her fears intensify over the course of the story. In Japan, these totoros are known as Big Totoro, Medium-sized Totoro and Little Totoro. (This reminds me of The Three Bears.)
But Totoro is also furry like a welcoming great bed.
Despite this, Totoro has an element of danger. I’m thinking, if the creature rolls over, Mei could easily be squashed. The scene with Mei and Totoro contains a minor ‘Battle’ of a big sneeze, as Mei fiddles with Totoro’s whiskers. Many children’s picture books feature an outsized bodily function as the climax, most notably in fairytales such as The Three Little Pigs, but also in Yertle The Turtle and Julia Donaldson’s Wake Up Do, Lydia Lou!
In a cosy story like My Neighbour Totoro, the main characters will meet allies (helpers) along their mythic journey.
First there’s the father.
The father—almost like a Wise Old Man, another archetype figure—seems to understand the rules of the gods’ world and explains them to his children.Rieko Okuhara
Then there is Granny. Mei is scared of her at first, perhaps because she is new, perhaps because she is old, perhaps because she is associated with a scary house. The Granny, like many elderly characters in children’s stories, lives in her own version of a fantasy world. She tells the girls quite confidently that if their mother ate her fresh homegrown vegetables, her illness will clear right up. This is not an especially responsible thing to tell a child, and it is what sets Mei off on her journey to deliver the corn cob to her mother. (This has been foreshadowed by Mei telling her father that she is a big girl now and is off to do ‘errands’. The father thinks nothing of this at the time.)
The boy next door (Granny’s real grandson) is positioned as a natural opponent because he is a boy. Satsuki declares that she does not like boys. However, Kanta reveals his kindness by offering the girls his umbrella — a well-known trope in Japan, where people will indeed share their umbrellas with you if you are caught in a downpour. (Downpours are common during rainy season — when Kanta is chastised by his mother for failing to take an umbrella, there was a surefire bet it would rain heavily.)
Totoro turns up at the bus stop at night — a scary prospect for the girls, whose deeper fear is: “What has happened to Dad?” Dad hasn’t turned up when expected. Without their father, the girls would be utterly alone in the world. So once again, Totoro turns up as a proxy for their fear, and the girls transform him (or her — where did those mini Totoros come from?) into a non-threatening, childlike creature who is so unassuming he is startled by heavy raindrops falling onto the umbrella lent to him by the girls.
Satsuki and Mei first explore their new house. If they explore every nook and cranny they will understand its mysteries. Ergo, they will not feel scared. Exploration of the scary house occupies a good chunk of the beginning. They find ‘soot gremlins’ — very much in line with the sort of creature found throughout traditional Japanese folklore, but actually invented by Miyazaki himself. In the West we have dust bunnies, which are more hairy than sooty.
In a suspenseful story for adults (say, anything from the thriller/detective genres), there will be a chase sequence. Here, too, there is a chase: Mei chases after the intriguing little creatures. In other words, it is Mei who drives the action, not the other way round. The utopian, cosy atmosphere would have been punctured had the Totoros been chasing Mei instead.
Mei also drives the action by visiting Satsuki at school.
Finally, she takes off on a one-girl mission to save her mother. Notice that before she does so, the sisters have an argument.
The Battle sequence, in which the village searches for Mei, is similar to cross-genre ‘lost child’ sequences. We wonder if Mei is dead when a child’s sandal is found. (I wonder who it belonged to?)
Satsuki finds Mei by visiting Totoro. Totoro is able to fly, and can also summon the cat bus. Satsuki saves Mei by making use of forest magic. At least, that’s the fantasy layer of the story.
More literally, Satsuki may summon the courage to find Mei of her own accord, imagining that she has the protection of mysterious, fantasy companions that she and Mei both conjured up, thereby leading her to Mei. By entering Mei’s imaginary Totoro world, Satsuki is also able to deduce that Mei has gone to the hospital with a ‘magic’ vegetable.
Ultimately, this is a story about two children who overcome their fears. They do this with the discovery that they are an integral part of the natural world. This discovery is proxy for the more mature insight they will develop later: That in order to be alive, we must also die. For now, though, their mother is not facing imminent death.
When Satsuki and Mei see their parents through the hospital window, they get the feeling everything with their mother is going to be all right. Often in visual storytelling, when characters come to some sort of realisation they are positioned at an elevated altitude. In this case they are up a tree — ostensibly so they can see through the window — symbolically because they now have a broader view on the situation and can put their mother’s illness in perspective.
This variety of Anagnorisis combines well with a Child Archetype such as Mei:
The child comes in the very beginning of life. Yet the child also symbolizes the rebirth of a new child; before the rebirth, death must come. The child archetype is an initial and a terminal creature, and represents the process of death and rebirth. When Mei sets out to the hospital to heal her mother, her family loses her for a period of time. The finding of the lost child symbolizes the rebirth of Mei. For Satsuki, finding Mei also means the rediscovery of her childhood. In the embrace of Satsuki and Mei, one witnesses the outcome of Mei’s death and rebirth. The child has combined the opposites, and the spirits are the witnesses to the event. The film ends with the happy smiles of people holding and hugging Mei and the spirits of nature looking over the cheerful scene from the top of the big camphor tree. Mei’s coming home completes a stage in the progression of human beings.Reiko Okuhara
No matter what happens to the mother, Mei and Satsuki are now emotionally equipped to handle whatever cards they are dealt. They have learnt resilience by means of the power of imagination.
Worth mentioning: The original tagline was “We brought what you left behind.” Clearly this refers to Mei’s delivery of the corn cob, but also works at the symbolic level — Mei reunites her family and village with the wonder of nature around them.
THE ART OF MY NEIGHBOUR TOTORO
There is much to be said on this topic — I’ll focus on just a few things.
Taking a condense snapshot of main colours (depicted in the poster below), it’s clear how much of this film is set in the rural outdoors (green). The blue band takes the Kusakabe girls into the sky on a flight fantasy in the cat bus. Another green band takes them further into nature. Disregarding the light orange (which indicates the credits) notice the film is bookended by browns — the brown is the home, at first new and scary, by the end a true home.
More recently I’ve been following a discussion about how scenes in Totoro break the rules of perspective, as it is traditionally taught. At first glance scenes look like cartoonified versions of photographs, but that’s not the case. People have whipped their rulers out and discovered that the animators/background artists have broken traditional ‘rules’ (made in the West) to include more information in a single scene.
This, too, is more in line with the off-kilter perspective found in children’s picture books than in animation aimed at older audiences, in which case scenes tend to be beautiful for their technical prowess.
In a film aimed squarely at children, it is perhaps unusual that Miyazaki’s characters don’t have that big-eyed, anime look. On the other hand, the character designs are very much in line with picture books — an art form which has so far rejected the ‘anime look’. In fact, I’ve heard agents and publishers advise illustrators to steer well clear of manga-esque characterisation if the aim is to illustrate picture books. The movements of Totoro’s characters are beautifully accurate impressions of how children actually move — in common with how the best children’s book illustrators are able to depict realistic movement in their picture books. The scene in which Mei scoots forward on Totoro’s belly could not have been achieved without close observation of young children. Hayao Miyazaki is well-known for his attention to detail. If he needs to depict water flowing over rocks in a stream, he will go and watch water flowing over rocks in a stream.
FOR FURTHER INVESTIGATION
A Quiet Place is a suspenseful 2018 film directed by John Krasinski, also starring John Krasinski. John Kransinski shares a writing credit with two other guys.
A Quiet Place is one of those films where if you see the trailer, you’ve seen the whole film. So don’t watch the trailer if you intend to see the film. Don’t read this blog post, either.
But here’s a teaser which does a good job of conveying the soundscape. https://www.youtube.com/watch?v=p9wE8dyzEJE
Stephen King thinks it’s pretty ace. He thinks the soundscape is especially ace, and so did the people dishing out Academy Awards.
I agree — I was waiting for the film-makers to scare me with a loud sound, as a cheap trick after lulling me into a false sense of security with the silence, but I am happy to report they did not do that at all.
A QUIET PLACE log line
In a post-apocalyptic world, a family is forced to live in silence while hiding from monsters with ultra-sensitive hearing.
THE TAG LINE
If they hear you, they hunt you.
Beautiful alliteration. It’s almost like they started with the tag line and built a movie around that…
I chuckled at what Owen Glieberman had to say about the premise:
A Quiet Place is a tautly original genre-bending exercise, technically sleek and accomplished, with some vivid, scary moments, though it’s a little too in love with the stoned logic of its own premise.
WHY DON’T THEY JUST…?
This is definitely one of those films which requires its audience to sit back uncritically and enjoy the tone. As soon as credits started rolling, my husband said, “Humans are pretty damn good at making noise.” When drawn on his point, he explained how it’s hugely unlikely that a few farm-dwelling types would be left alone to deal with this issue without authorities — surely any but the most incompetent of authorities have the means to create massive amounts of industrial noise, pairing that with explosives to attract the monsters (who behave like moths to a flame) and kill them all at once. Doesn’t America spend a lot of money on its military for this exact scenario?
Don’t go there. Resist the refrigerator moments.
I personally don’t possess the ability to turn it off. My fridge logic started much earlier, when each member of the family is shown walking home along the railway line, each isolated rather than huddled in a group.
The youngest is plucked off, of course. In a setting like this, wouldn’t they huddle together? This weird spacing between family members was cinematic but unrealistic. The situation is lampshaded later when the wife regrets not carrying the son, especially since her hands were free. Regret doesn’t explain why they were walking home with that weird spacing between them. That small thing was actually my biggest issue, if we don’t count the ridiculous speed at which the basement filled with water. If you’ve ever filled a pool you’ll know it takes a lot longer than that. Or perhaps we’re meant to fudge the timing of events, in the same way we’re meant to fudge the timing of events in Thelma & Louise.
There’s also this, with meme made by College Humour:
You never want the audience to go, “Why don’t they just…”
I didn’t think they should live next to the water fall — the family needs to grow its own food. The family needs to live on a farm, now more than ever. But I did wonder why they didn’t more time there, just talking. It’s only a walk away.
“But there are supernatural monsters!” you might say (correctly), and if you can believe monsters instantly appear at the slightest noise to gobble people up, can’t you suspend your disbelief for the rest of it, too?
Unfortunately that’s not how suspension of disbelief tends to work. Quite the reverse — the more unbelievable the premise, the more believable everything else must be, to compensate. I call it the One Big Lie of Storytelling — that an audience will believe the really ridiculous fictions (lies) of storytelling, but will expect verisimilitude in every other respect, to keep that Big Lie solid. I’m sure it’s related to one of the cognitive biases, as we’re contradictory people in our mundane lives, also.
This brings me to a feminist point, because in a story with One Big Lie, storytellers rely on The Every Man to carry the narrative.
THE EVERY MAN MAIN CHARACTER
I love how the White Guy presidential campaign strategy is to play up being a “regular guy.” An Everyman.
Meanwhile, every single female candidate has to prove she’s cured cancer but also to not take any credit for it.Marcie Bianco (@MarcieBianco) April 25, 2019
I read a lot of tweets — only a few stick in my memory. A Black woman I follow once posted a tweet which said “I’m sick of seeing faces like this whenever I watch anything on the screen” and she attached a picture of John Krasinski as he appeared in The Office. The guy who looked conspiratorially at the camera just had to be a white man, right? We all get white men.
It’s true, Krasinski has the perfect ‘Every Man’ look, along with Steve Carell, Tom Hanks and [insert white male actor who isn’t too good looking but still really good looking if he was your neighbour].
And as well as using those quote marks around ‘every man’, it’s about time I clarified what I mean by the term, because there is nothing Every Man about the White Man. Even in overwhelmingly white USA, white men comprise only 31% of the population.
In contrast to the Alpha Man (Brad Pitt, Cary Grant et al) the Every Man has a specific function in story. This is the ‘uninflected’ character, with whom anyone of any gender is expected to identify. He is a lower mimetic hero than the Alpha Man (to use the terminology of Northrop Frye). The hope is that we can put ourselves in his position very easily, men and women. In children’s literature we have the ‘Every Boy’, who functions in exactly the same way. Hence, that old chestnut: Girls will read stories about boys but boys won’t read stories about girls. (Not true but also quite true, because of social conditioning.)
This Every Man archetypes works in storytelling (and in favour of white men) because we live in a world with white and male as default. (The cognitive bias affecting storytellers here is The Default Effect.)
This is not an argument in favour of the status quo. Until we see many more stories about non white, non men, the Every Man archetype will never die. No one else will be allowed to inhabit that wonderful spot known as ‘normal’ and ‘familiar’. But the Every Man John Krasinskis are the only ones achieving significant funding to make films starring themselves, and that right there is the problem.
I love how the White Guy presidential campaign strategy is to play up being a “regular guy.” An Everyman. Meanwhile, every single female candidate has to prove she’s cured cancer but also to not take any credit for it.@MarcieBianco
THE EVERY WOMAN
In some ways, A Quiet Place is an ensemble movie. Emily Blunt is the Every Woman. She’s white, in a heterosexual relationship, has children, wants children, cares for children, does the domestic work for her family. The Every Woman, I emphasise, is ‘Every’ only in relation to her husband, and because she doesn’t challenge the rules of patriarchy.
A note on the ending. After the Every Man husband is killed off, only then is the Every Woman wife permitted to bear arms and step in to save her family, in the masculine coded activity of bearing arms and shooting to kill. The character arc of the wife mirrors the character arc of a child in a coming-of-age story. Only by getting rid of the adults (her husband, in this case), is the vulnerable woman permitted to step up. With her husband there, and made vulnerable due to being (quite literally) barefoot and pregnant, she remains in the role of the protected. In one scene she makes her husband promise that he will protect them all.
For storytellers, parts of A Quiet Place feel ridiculously on the nose. I acknowledge this won’t be a typical response, but every time I look closely at a story on this blog I look at the storytelling concept of character shortcoming. So when the main character in A Quiet Place to writes ‘WEAKNESS’ on a piece of paper, sticks it to the wall look at looks at this word as a reminder of mission — to find and exploit the shortcoming in the enemy — this is exasperating, head shaking stuff.
But is that just because I’ve done so much analytical thinking on this point? I’m reminded that by studying story we do ruin story for ourselves, in some ways. (And enjoy it better in other ways.)
John Krasinski has a writing credit on this film, though the spec script was written by two other guys. I suspect as Nice Guy Every Man, Krasinski had far too much trouble giving himself (okay, his character) some way in which the main character treats others badly. Characters with a moral shortcoming are far more interesting than those with only a psychological shortcoming.
The father has ostensibly treated his deaf daughter badly. She blames herself for the death of her youngest brother, and this is because of something the father has done, or not done. This is an underdeveloped part of the story. We never really get a sense of why she’d be so angry with her father. Instead, I believe the audience is left to rely on the trope of the stroppy teenaged girl, whose father can’t do anything right, even if he is trying his hardest. (Which he is — he’s trying very hard to make her a hearing aid which works.)
A moral shortcoming is at odds with the Nice Guy Everyman Trope. An actor such as Leonardo Di Caprio can pull off moral shortcomings brilliantly. Di Caprio started out as an Alpha Man, but moved quite smoothly into the role of the Every Man, as we see him in films such as Revolutionary Road. He wrinkles his face into pained, vengeful contortions and is not afraid to play characters at their worst. Di Caprio therefore belongs to a different category of white guy actors, in the same league as Bryan Cranston (who played Walter White) and James Gandolfini (who played Tony Soprano), equally unafraid to explore the moral shortcoming of the characters they inhabit.
THRILLER OR HORROR? OR MYSTERY??
Why did Owen Glieberman call this movie ‘genre bending’? What exactly is this?
Last month I looked into the writerly definition of thriller, and how a thriller differs from a horror. I clarified for myself that many stories marketed as thrillers are in fact horrors. A Quiet Place is one of those horrors which has been described as a thriller. Interestingly, IMDb lists A Quiet Place as a drama, horror, mystery.
First, is A Quiet Place structurally a thriller or is it a horror?
Like a thriller, A Quiet Place focuses on the fear, doubt and dread of the main character. However, the main character is more ‘main family’, turning it into an ensemble cast drama — we see the dynamic between members of the family.
Like a thriller, monsters, terror and peril prevail. We know this is a really dangerous world.
Many thrillers have romantic subplots.
The romantic subplot in A Quiet Place is between husband and wife, and is really only one scene, which makes this a little unusual — in a thriller the romance is most often a budding romance, in which the (heteronormative) man and woman are thrown together by circumstance and tested by external forces, impressing each other with their problem solving ability and falling in love after shared trauma.
(I did think Emily Blunt and John Krasinski made a convincing couple, completely forgetting that they are a couple in real life.)
The monsters in A Quiet Place do not run on logic. They are drawn to noise as if by instinct. They do not run on their own understandable (to us) logic. This makes them more like typical horror monsters — undefeatable. But these monsters do have a shortcoming, which makes them ultimately defeatable. This makes them more like thriller opponents than supernatural ones.
Why is this film listed on IMDb as a mystery? A Quiet Place does not outsmart the audience. In this way, it is far more thriller than mystery. I’m sure we all work out before the characters do that the monsters can be defeated by the high-pitched feedback that comes out of the daughter’s hearing aids. We sit back and hope the family works it out before they are killed off, one by one. In writing terminology, the viewer is in audience superior position.
What is the big question? The question is to do with the shortcoming, as mentioned above. If the viewers can work out the mystery of the monsters’ shortcoming, they can defeat the monsters.
A Quiet Place is most clearly a horror, specifically what has been called Isolation Horror.
A QUIET PLACE AS ALLEGORY?
A Quiet Place emphasises the vulnerability of the average person, and goes one step further by saying something — or trying to — about what it’s like to be deaf. This is a part of the theme I don’t understand. This is either because I’m not deaf, or because it really didn’t say anything profound at all. The monsters could be considered an allegory for the increased vulnerability of people who are missing one of the five senses. Even the hearing characters in this story are living like deaf people, unable to hear because they’re unable to make sound. They make use of American sign language. In this way, we are all encouraged to consider what it might feel like to be deaf.
It seems clear this film didn’t start out as an allegory about being deaf:
The kernel of the idea came to us when we were in college. We were making microbudget films and studying film history,” recalls Woods, who has been best friends with Beck since sixth grade. “We fell in love with Charlie Chaplin, Buster Keaton and all the things that can be accomplished without sound. We wanted to do a modern-day silent film that lived in the suspense genre.
It was Krasinski who pushed for a deaf actress, which is absolutely the right decision when writing a deaf character. But that fact alone doesn’t make this a story about the deaf experience. That would have to be written by, ya know, deaf writers, not least because people who use hearing devices saw plot holes that the rest of us did not. Egregiously, the movie is captioned for a hearing audience.
Cast diversity is an important first step for Hollywood. Let’s not stop there. Others in the deaf community have been less grateful to simply see deafness on screen, and rightly so. This article starts off by describing the concept of ‘Deaf-Gain’ (a good thing) then goes on to critique the tired message that loss of speech is tragic.
In the end, to my dismay, I found “A Quiet Place” is actually yet another purveyor of the trope of disability being inextricably yoked to and dependent on technology, part of what disabilities scholars call “the medical model.” It instantiates the belief that technology providing a scientific and/or medical means of “curing” or normalizing people who are not “species-typical” is to be lauded.
“Sure,” the film seems to say, “ASL provides a good short-term ‘fix’ ― it can give you a way to communicate, and you can get by. But like the father’s ham radio signals, its reach is sadly limited; signing will only get you so far. You still remain silenced, imprisoned, forced into the margins. The only thing that will truly banish the ‘monster’ ― the only thing that will get things back to ‘normal’ ― is that screech of technological feedback.” Being deaf and signing is not enough. Regan needs her implant to restore the world to normalcy.
This is not a truly deaf-centric world. In this film, silence is scary ― at least it is for hearing people. The deaf people I talked to don’t seem to find this film all that frightening, because for them it’s not an unknown, it’s not a loss, it’s business as usual.
Others have said A Quiet Place is a metaphor for the terror of parenthood, similar to Emma Donoghue’s Room. Possibly because this is Krasinski’s line, too.
Possible, undercooked allegory aside, the message of A Quiet Place is extremely conservative and non-controversial — in line with the suspense genres in general.
If we can’t protect our children, who are we? Emily Blunt’s character asks John Krasinski’s character after beseeching him to protect them all.
I challenge a single member of the audience to disagree with the idea that protecting children is a bad thing.
There’s more to that, though. The idea that ‘family is everything’ is possibly becoming a little controversial as more and more human pressure is heaped upon our fragile planet. I wouldn’t be surprised if the ideology of A Quiet Place seems outdated in 20 years’ time, as a new generation of viewers grow up under the threat of climate change. Many may choose not to procreate, in deliberate favour of returning the planet to its former equilibrium, last seen before humans left Africa.
BIRTH ON FILM
I’m sure anyone who’s had a baby gasped at the family’s decision to have another baby. Because babies cry. BABIES CRY A LOT.
The characters do have a plan — they keep the baby in a box (like a little Moses — the basement filling with water is basically a Moses scene). They also have some kind of ventilator on his face and I suppose they were drugging him to keep him quiet. If there’s anything morally controversial about this film it’s, should humans procreate in times of great stress? Is it ethical to bring new life into a dangerous world? Looking at human across cultures and across history, it seems to me that humans are especially keen to procreate in trying circumstances — the more trying the circumstances, the more we feel the procreation instinct.
But first comes the birth itself, of course. I know it’s possible to give birth silently because a friend’s mother has always boasted that she didn’t make a sound. This sounds like a special kind of torture to me, but ladies be ladylike.
People who have given birth know that, the vast majority of the time, water doesn’t break like that, as an early sign of labour. Quite often the water has to be broken for you, in fact. This is an old Hollywood trick and hopefully most viewers know by now that just because it happens like that sometimes, it happens quite seldom.
There’s one birthing trope that irritates me far more, because I feel it is understood far less, and probably has an impact on real birthing pain.
I’m talking about the shots of labouring women flat on their backs. Unless hooked up to machines, in which case other poses are impossible, women in labour naturally tend to choose a very primal, unattractive, animalistic pose — on all fours, weight forward at least. Unless medicated, lying flat on your back while giving birth is next level torture. Emily Blunt in the bath, basically on her back, already in pain from her foot, also in pain from contractions, is a heavily unrealistic scene for me. But Emily Blunt has herself given birth and presumably had some say in the direction. I can only conclude that Hollywood storytellers don’t care about this sort of realism, preferring the ‘pretty pain’ shots. I only hope that people in actual labour throw out Hollywood ideas of what birthing looks like going in.
Mind you, I don’t think audiences really want to know what real labour looks like. I’ve never seen a Hollywood actress poo during labour. Midwives actually tell you to shit the bed — if you’re shitting the bed, you’re pushing correctly. And the amount of blood and blood-like fluid that comes out of a person during labour is more intensely horrifying than any horror film will ever manage.
Do women ourselves want the world to see us at our most base? I actually doubt it. So we all go on pretending that birth looks more like Emily Blunt in the bath. The particular labour of womb-owners remains largely invisible.
This is a setting reminiscent of fairytales, with humans living next to the ominous forest. Dark beasts come out of the forest. When humans enter the forest, they are facing their darkest fears. Forest equals the subconscious.
With the corn silo, the film-makers are also making much use of The Symbolism of Altitude. Characters in films go to high places in order to gain insight.
The house itself is a Symbolic House. It falls into the ‘warm house’ category, with its candles and a whole lot of clutter I’d be getting rid of, since if something falls over they’re all dead.
A Quiet Place feels like a very specific wish fulfilment fantasy — the wish to be self-reliant. I am vulnerable to this particular fantasy myself, ever since I read Little House In The Big Woods at the age of six. I loved that the Ingalls family had no dolls and made them out of rags. Even now, I occasionally watch Doomsday Preppers, part baffled by the display of conspiracy thinking, but also partly because I’m one step away from digging my own crazy hole and stockpiling cans of tuna.
The farm of this family is straight out of a picture book utopia, let’s face it. See also: Storybook Farms. There’s that big, red all-American barn, the fairy lights (which aren’t fairy lights, but look like that from a distance, in line with Stars Hollow of Gilmore girls.) Living self-sustainably is not pretty. Even on a highly successful self-sustaining farm, there are times of the year with slim pickings. I know this from my career in watching self-sustaining documentaries. But this family is depicted in a time of plenty, lifting smoked fish from under the floorboards like they’re dining at a fancy restaurant.
There’s an idea trending in America that moving from the city back to ‘your roots’ (the country) is a virtuous thing to do, and that this is how to fix the huge city-rural political divide. Lyz Lenz wrote a rebuttal of that ideology at Vox: Move back to your dying hometown. Unless you can’t. I mention this here because films such as A Quiet Place depict rural life as a utopia, or rather an snail under the leaf setting, and it definitely ends with the characters about to return to a utopian rural life. America does tend to glamorise this life.
I cop to sharing the self-sustaining fantasy as depicted in this film, but I’m not such a fan of the return to a patriarchal order which dystopian stories so often revert to, without question. We see mother and daughter back in the kitchen. We see father training son to look after his mother. Men as protectors, women inside the house.
This is the fantasy of dominant, patriarchal culture.
And I don’t want audiences to just swallow that one whole, either, just because the outtake image is Emily Blunt holding a big gun. That’s where we’re at with feminism in Hollywood. This is fake feminism. This is a version of gender equality when the creators lack imagination, when they can’t fathom what society would look like without a patriarchy. The best they can do is women as patriarchal men.
I want to see stories — dystopian or not — in which people of all genders use their various skills to work together, without expecting masculine types to hold the guns until they’re killed off and cannot hold them anymore.
I don’t want storytellers to allow female characters their arcs only after killing off the men. It’s kind of sick and I’m kind of sick of it. How do we move forward as a society when we hold this ideology as the unquestioned ideal? If this is the fictional story we’re happy to swallow, will we question sending our sons to the slaughter next time war breaks out?
“The Ritual” is a horror film directed by David Bruckner, adapted by Joe Barton from Adam Nevill’s novel. Although this film is pretty standard in its tropes and structure, the CGI monster makes the viewing experience truly scary. This article says more about the monster and its basis in Swedish folklore.
SETTING OF THE RITUAL
When I think of Sweden I think ‘safety’. I think of social security, free university, and a society that looks after its sick and elderly. This hygge expectation of Scandinavian countries is utilised by Luke Pearson in his creation of the Hilda series. It’s used again in The Ritual. On a hiking trip to a safe country like Sweden, what could possibly go wrong?
In common with fairytales, the forest in this horror is a metaphor for the subconscious. By entering the trees, you have signed on to take a deep dive into your darkest, most terrible fears. Importantly, the forest exists on the edges of civilisation. On top of a hill, the men make a memorial to their dead friend. This makes use of the symbolism of altitude, and cleverly, turns the area into a two-fold liminal space — between civilisation and forest, between life and death.
One reading of this film: A man struggles with guilt and regret when his friend is killed as he stands by, frozen by fear. He replays this situation over and over, wondering what he might have done differently. He blames himself, and when he imagines his friends also blame him, he becomes emotionally isolated from them, emerging alone, with no friendships intact. Nightmares feature as a strong thread throughout the film. The entire film could be the main character’s nightmare, in which he dreams he has lost not only one friend but all of them, one by one, plagued by guilt and blamed by them.
The man’s post traumatic stress disorder is symbolised by the monster. When Luke’s friends are picked off one by one, that’s him, cutting himself off, because hanging out with his usual friends only reminds him of the friend that he lost. The memory melds with the present moment in scenes which blend forest with corner store (where the murder happened).
This makes The Ritual is a horror story for the modern age: The monster represents a major psychological shortcoming. The main character (an everyman rather than a hero) must come face to face with his fears before he has a hope of overcoming them. This is in line with the tenets of modern psychology. Suppression and repression are thought to lead to intrusive thoughts, doing damage to our mental wellbeing until we share our fears with others, acknowledge them and use strategies to help us deal with traumas. The main character must come face-to-face with his demon (the monster). He literally comes face-to-face when the monster uses its creepy hands to grab his face.
STORY STRUCTURE OF THE RITUAL
The Ritual makes use of a classic trope of horror: A group of people go on a journey, they meet some kind of monster(s), and then each gets picked off, one by one. This is a horror-take on the classic mythic journey. In many ways, four men going off on a hiking trip is the same as a road trip film, because these characters are stuck with each other in close quarters, and the conflict between the men is as important to the narrative as the conflict between man and monster (which is scary, but not otherwise inherently interesting).
If you’ve watched enough horror you’ll predict who will be picked off first: The cockiest one. And you’ll also predict who’ll be left alive: The weakest one.
Whether we code this story as a nightmare or as a metaphor for the main character’s real life, he has lost all of his close friends by the end. But he has psychologically recovered sufficiently to go with his life. This is a classic pyrrhic victory. (These go hand in hand with tragic dilemmas.)
This is a story written, adapted and directed by men, and one of the first things that stands out to me is the masculinity of the main characters. The middle-aged friends are jokey-mean and have known each other since their university days. There’s a clear pecking order, with Hutch at the top. There is no room for shortcoming, which they equate with femininity. When Dom twists his knee/ankle, Hutch refers to him as an ‘Egyptian princess’.
At this point the men face a moral dilemma, literally depicted by a road (a dirt trail) similar to a crossroad. Forge on or turn back to in solidarity with their injured friend?
If this were a group of women in the same situation it would be more difficult for the writer to come up with a good reason for them not to turn back. Women would believe another woman who says she’s too injured to continue. But men of this particular milieu, with a long history of oneupmanship, are not afforded this luxury.
Competitive masculinity is apparent in the dialogue. The guy who hurts his leg is called an ‘Egyptian princess’. Later Hutch (the embodiment of tough manliness — and also the first to be plucked off) accuses another guy of conjuring up fairy tales, like his daughters. These guys think that being a man is the opposite of being a girl. What would a girl do? A girl would turn back. Hence, they have no choice but to press on. They take a ‘shortcut’ through the woods. This journey will reduce them to children a la Hansel and Gretel.
The viewer is left to deduce that the men have gone on the hiking trip to Sweden in memory of their dead friend. He wanted to go, even though they did not. They’re not at all athletic. These are men who’d rather be sitting around in pubs or on beaches. This is perfect for storytelling — it makes them fish out of water.
Although it’s the promise of beer that makes the four friends plough on through the Swedish woods, that is simply the conscious desire. It is the toxic competition and lack of empathy between them which drives them to plough on. But the monster will sorely test their manliness, as we later see them screaming, cowering and crying. By the time Luke emerges staggering from the woods, he is no longer the same man — he is possibly no longer a ‘man’.
I figure the monster is scary mostly because of its chimera qualities, blending human with animal. The human arms coming out of its jaw give it an insect appearance, and giant insects are terrifying. (Have you ever seen a blown-up image of a bed bug?) The nice thing about choosing Swedish folklore for a contemporary story is that Swedish monsters are shapeshifters. They can look however you want them to look.
Parts of the monster are revealed to us slowly, which creates several effects:
- We feel a foreboding sense of decapitation. That is hardly subtle in this film — the offering they find in the cottage literally has no head — just hands holding its antlers in place.
- We don’t know what exactly we’re in for. We wouldn’t know what to look out for, and we can’t avoid something we don’t understand. It’s everywhere and nowhere at once.
- The gradual revelation of the monster symbolises the gradual descent into the darkest pits of psychology.
- Eventually the entire monster is revealed and this is the Battle scene. It’s also the payoff for the audience, who enjoys the horripilation. The rule of horror: You can’t show bits and pieces of the monster without eventually showing us the monster. That would be unsatisfying.
Another part of the monster’s scariness derives from its movements. Slow and deliberate followed by rapid movements seem to be the most scary of all. This describes the movements of the most poisonous spiders in the world. (And I speak from experience — I once found the most poisonous spider in the world waiting for me on the carpet beside my desk.)
The old woman in the cottage in the woods is a very old trope, connected to the Baba Yaga stories seen across various eras and locations. This old woman is sometimes helpful, sometimes murderous, which makes her even more terrifying than the monster. At least with the monster you know what you’re getting. But the old witch in The Ritual, who shockingly reveals the stigmata across her chest in place of nurturing breasts, cares for Luke while torturing Dom. There’s no rhyme nor reason, to us.
Why is this creature always a woman? I believe it’s a dichotomy people carry regarding all women: motherly women and non-motherly women. Motherly women will lay down their lives for you. Motherly women will never ever do you harm. Their love towards all children — towards all people — is unconditional. But at some point in our development we must go out into the world, away from our actual mothers, and we must realise, bitterly, that not all women are going to love us unconditionally. This comes as a huge shock. For various reasons to do with how boys and girls are brought up differently, and the more distanced parenting approach of fathers, who let their daughters (and sons) down much earlier in life, the realisation that not all women are motherly types probably comes as an even bigger shock to men.
This is what makes The Ritual a solid horror film. It is genuinely scary. It says something deeper about the human condition. The masculinity of it stands out to me precisely because I’m not a man.
By the same token, is it possible to critique male fears while simultaneously indulging in them? The witch is terrifying because she is old and sexually unappealing. This trope has been historically terrible for older women.
The men are punished for their constant oneupmanship, but Luke is also punished for failing to ‘be a man’ and lay his life on the line for his mate. The possibility that he may well have been killed for being a hero is never explored overtly in the film.