In Which We Venture To Japanese Wikipedia To Understand The Slit Mouth Woman
Friday, May 14th, 2010Each week, Weird Things’ own Matt Finley breaks down one of the oddest elements of our culture in a feature we call Monster Of The Week. This week we focus on the Slit-Mouth Demon of Japan. Monday we were introduced to the world’s worst Butterface. Wednesday we gave you sure fire tips to avoid her wrath.
I still don’t feel like I’ve completely managed to twist my mind around Kuchisake-onna. By extension, it’s likely that you haven’t either. If you’re deeply familiar with Japanese culture and society, you probably feel as though I’ve only brushed the surface of the legend, regurgitating all the requisite facts – slit mouth, surgical mask, vain inquisition and murder – without arriving at any real interpretive narrative insight save for another bogeyman rant and some tired Women’s Studies rhetoric that, itself, was plucked from an American curriculum. If, like me, your understanding of Japanese culture and society is wrested from a pack of cultural stereotypes and loose associatives – anime, game shows, Samurai and academically motivated suicides – Kuchisake-onna probably remains, quite literally, a ghost, a fanciful story, untethered from any definitive cultural prerogative or fixed history. I can confidently link the Bermuda Triangle to the New Age movement, to the UFO mania that began in the 1950s and to a curious fixation on Atlantis. Kuchisake-onna? All I can do is tell the story.
Even the intrepid, if over-confident, know-it-alls over at our English-language Wikipedia have desperately tried to resolve the slit-mouthed woman through a Western lens. The “See also” column provides links to Bloody Mary, which is described as “a similar apparition in Western urban legends” (they’re both women who terrorize children, but, otherwise, I’m missing the connection), La Llorona (which I covered in November 2009) and the Glasgow smile, the popular Western (more specifically Scottish) term for the wound caused by the slitting of a victim’s mouth from ear to ear (think the Black Dahlia and/or Ledger’s Joker). Of course, run the Japanese Wikipedia page for Kuchisake-onna through Google translate, and you don’t get any of that. In fact, the page alludes (I’m sure in Japanese it flat out says, but the auto-translate made the syntax all wonky and there’s enough subject/verb disagreement to constitute a full-on armed conflict) to clashing histories and varied folkloric iterations of the legend, all of them re-shaping the grinning specter through the susurrus murmurs and whisperings rising up out of individual prefectures.
All of the treasures of Japanese Wikipedia lie AFTER THE JUMP…
Popular folktales are just that – popular. And they belong to the populace in a way that few other types of media ever will. Like in any game of telephone, these whispered stories are just one subversive tongue away from being notably and untraceably altered. If parents can use fictions to manipulate a child’s fears to form a sort of behavioral corral, the child can use fiction to build a ladder over the fence or, better yet, smash the beams entirely. One kid says something; a few more repeat it, and pretty soon you’ve got mobs of little Asian children pelting hotties with Pocky. Or, at least, that’s what you get in the case of Kuchisake-onna. While smirking mothers berated their children with threats of slice-and-dicement at the scissor-wielding hands of the grinning curfew enforcement proxy, the children were spreading rumors that a defensively thrown stick of Pocky proves perfectly sufficient in warding off the hungry snippers of ol’ Slit-gob McCutty. No Pocky on hand? Don’t worry. There are plenty more head-scratching Kuchisake-onna evasion techniques.
Ancient, feudal Japan’s legends of proud warriors and disgraced Samurai haven’t always mixed well with contemporary urban legends and trendy pop cultural fads. The harakiri-inducing “Teenage Mutant Ninja Turtles III,” for example, found its titular rubber-suited pizza fetishists travelling back to 15th century Japan, where they pose as demons, fight an evil warlord and learn a valuable lesson about self-esteem. The legend of Kuchisake-onna, the grotesque and reviled slit-mouthed woman, however, gets the job done in both timelines. Bonus: some newer versions of the story sprint so far into left field that, by the time you realize the entire business is just another cautionary tale engineered to keep the ladies demure and the unaccompanied minors from running roughshod over the pachinko arcades, they’ve collided with the outfield wall.
Today’s ailment: Hair Loss
As has become apparent to any frustrated readers who would prefer insane stories of paranormal weirdness over weird stories of insane journalists, the tale of the Grinning Man says a lot more about reporter John Keel than it does about any sort of alien visitors or psychic
Look, people – I like those Saw movies. Judge if you want, but please don’t convict. I didn’t accost your delicate sensitivities when you were spit polishing the crown for Jason Reitman’s indie cred coronation. I politely clenched my throat to stifle the wet gags that came rolling up in the wake of your sacred dagger-wielding, blood-sworn Family Guy sacrament. Please withhold the stones, the jeers, the mass up-thrusting of rusty pitchforks, the lighting of oil-soaked rags
A brief personality test to help determine optimist/pessimist status: Is John Keel half full of crap or a halfway decent, if overly superstitious, journalist?
If there’s anything our humble website has consistently supplied, it’s wicked band names. Peruse the site’s archives and you’ll find any number of stage-ready esoteric idioms referring to manimals, animen, lake monsters, alchemists and bigfeet. And today, I’ve got a good one for you, so all you pale faces with the triangle haircuts and emotional hematomas listen up: Indrid Cold. Or “Blood Roof.” There’s no story behind Blood Roof, though. I just made that up now. Indrid Cold, on the other hand, is a name that was telepathically whispered into the jittering mind of a petrified man named Woodrow Derenberger (terrible f***ing band name) as he stared into the black eyes of a creature unlike anything he had ever encountered.
That the classic tale of the vanishing hitchhiker took a bizarrely (pseudo)prophetic turn is, if not shocking, wholly unexpected; that this turn quickly veered religious seems inevitable. Really. How long could these regional tales of localized disaster survive as viable urban folklore? As the predictions often dealt with the short-term timelines of specific upcoming events (1933 World’s Fair, WWII, etc.), most of the prophecies, true or not, were rendered moot within a five-year time period. Also, doomy as they were, the random prognostications were missing what, to me, are the whole point of confabulating horrific future visions in the first place – specific lifestyle directives. (Perhaps the World’s Fair catastrophe rumors were meant to keep people away from the exhibition, but the prophecies themselves don’t indicate as much. I’m talking about something a bit more obvious.) Right? If you start a rumor that a town is going to succumb to a week-long hornet frenzy, you should build in a self-serving “unless…” Unless the townspeople buy x brand of pants (where x = company you own). Unless the residents build a windmill (where you stand to win $200 in bar bet that said town will construct a windmill). Unless people adhere to the tenets of x church.









