Poop in Japan: its prevalence past and present
By Chai Hui Qi Jolene, Kenneth Pranata, Lim Wen Jie Abel, Natalie Crystal Lee Jia Li, Natalie Joy Wong
Introduction
The world is fascinated with Japan. Be it historical tales of samurai and geisha, cutting-edge technology, or the dazzling myriad of pop-cultural exports, Japan is a land rich in both historical and contemporary culture. That said, Japan is also famed for certain things which may raise the eyebrows of the uninitiated – such as poop. Japan has been called “The Poop-Loving Country” (Dayman 2017). With a kaleidoscope of poop-related cultural phenomena, such as a lucky golden poop statue or a poop professor that teaches kanji (Japanese logographic characters) to children, it is not difficult to see how Japan came to earn this moniker.
Wacky orientalism and poop
Wagenaar’s (2017) theory of wacky orientalism describes an imbalanced notion where the West speaks for the East (50 – 51). The core of it, however, is the one-sided direction of the image painted, where the West creates an inferior frame of Japan because Japan is unfamiliar. Moreover, the West has the influence and authority to set what they deem as the norm and so comes the eventual representation that Japan is weird, since perceived differences in culture are amplified by the West.
The prevalence of poop in Japan is hard to ignore. The poop emoji is one of the most popular in Japan (Schwartzberg 2014), and scatological imagery can be seen in anime, mascots and even children’s workbooks. In an article by CBS News, we can see that Western media classifies poop as a taboo subject, calling it “icky” (Craft 2019). Moreover, News18 claims that Japan “proudly flaunt[s] the somewhat unsavory distinction” of being the first to feature poop as entertainment (News18 2019). This not only conveys that poop is something off-putting to the West, but that Japan is strange for taking pride in poop, something commonly associated with disgust. Thus, we can see how Japan’s extensive poop culture is framed as being “weird” by the West. Despite this, this scatological phenomenon may be something much simpler, beyond enamoration or obsession. In this paper, we seek to demonstrate Japan’s long relationship with poop as an ordinary, even celebrated, part of life by looking into its historical and contemporary contexts, such as religion, education, and entertainment.
Shintoism and poop
Shintoism, Japan’s oldest religion, is a polytheistic belief system that holds that there are gods residing in all things (Britannica 2020). In the Kojiki – the oldest extant chronicle of Japanese history and a record of Shinto beliefs – poop is mentioned seven times. Szczygiel (2020) argues that the representation of poop in the Kojiki is “non-binary,” that is, neither exclusively positive nor negative (2). A positive example would be how two fertility gods were born of the feces of the goddess Izanami-no-Mikoto. As cited in Szczygiel (2020), scholar Takeo Matsumura notes this as the only creation myth where gods are created from human waste, thus emphasizing the importance of excreta in Japanese agriculture (5). On the other hand, a negative example would be how the goddess Amaterasu-Ōmikami was sickened when she found feces under her seat, shutting herself in a cave (6). As such, there has been “no particular moral stigmatization” in the historical representation of poop in Japan (8).
Furthermore, there are poop-related superstitions revolving around the idea of fertility. According to Gordenker (2007), Japanese people “worship deities linked to these [bodily] functions” in order to ensure their health. One example would be how pregnant women clean toilets and offer sekihan (celebratory sticky rice with red beans) to the toilet god in order to have an easy labor and bear beautiful and strong children. When the child is born, there is also a ritual called secchin-mairi (privy-worship) where parents pretend to feed the child waste in hopes that they grow up healthy and good-looking (Szczygiel 2020, 6).
The spread of night soil
This idea of poop being linked to fertility is most clearly seen in the use of poop as fertilizer, otherwise known as night soil. As there was not enough animal manure to fertilize Japan’s poor soil, the use of human poop became necessary to support agriculture (Szczygiel 2020, 2; Zeldovich 2019). In fact, the demand for night soil was so great that farmers would visit other towns to trade vegetables for night soil, with some later forming associations to obtain monopsony rights (Hanley 1987, 9). The price of night soil even inflated until impoverished farmers had to resort to theft to obtain some for themselves (11). Furthermore, poop became so valuable¹ that it became a fixed part of a landlord’s revenue – leading to the saying “the landlord’s child is brought up on dung” (Agi & Ina 1990, 121). Poop became so expensive that a landlord’s yearly income from night soil was almost double that of a carpenter’s wages; and if one tenant moved out, the others would have to be charged higher rent to make up for the shortfall (Szczygiel 2020, 2). As such, poop’s use as a fertilizer had led to its widespread commodification and open use in Japan.
¹ The poop of samurai was valued higher than that of commoners as they were richer and better fed, with supposedly more nutrition remaining in their poop. As such, their poop was more expensive as it was deemed to be a better fertilizer (Ebrey, Walthall and Palias, 2006, 337).
However, if poop was so valued in premodern Japanese society, why then did the use of night soil cease? This is because when Japan was forced to open its borders in 1853, foreign travellers used to sewers that kept their poop out of sight and out of mind were put off by the open defecation in Japan. Quoting one traveler’s journal, Japan was filled with the stench of “miasmata produced by defective domestic arrangements” (Bird 2010, 168). At that time, Japan, wanting to be respected and recognized as civilized by the West, rapidly adopted Western-style sanitation systems (Szczygiel 2020, 2 – 3). Nevertheless, night soil use continued well into the post-WWII period, albeit declining as chemical fertilizers took its place (Ministry of the Environment 2018, 2).
Poop in the modern world
In modern Japan, the visibility and overall popularity of poop is due to several factors. First, poop is rarely depicted in the media in its raw form. Rather, leveraging on kawaii (cute) culture and anthropomorphism, Japan produces mascots, also known as kyara (short for kyarakuta, “characters”), of poop, usually in the spiral poop shape. This “cute makeover” is likely the reason why scatological imagery is accepted in the media (Szczygiel 2019, 123). Poop (and poop references) are thus brought up in an non-offensive, even appealing, manner and used for humor, entertainment and education.
Kyara occupy a prominent position in the Japanese kawaii aesthetic and are typically rounded, and childlike; often with a pitiful disposition (Occhi 2012, 111). This makes them especially endearing and loveable. However, as the mascot scene is saturated with over 3,000 kyara, each cuter than the next, kyara end up competing for attention (Gotōchi-kyara Catalogue 2014). Hence, kimo-kawaii (gross-cute), a subgenre of kawaii culture, emerged, utilizing a kimoi (gross) aspect to draw attention.
Anthropomorphism, the attribution of human characteristics to nonhumans or inanimate objects, has also been an integral part of Japanese culture. Anthropomorphism has a rich history2 in Japan, particularly in folklore such as tsukumogami, or “Tool Gods”. Tsukumogami are ordinary household items such as bake-zori (one-eyed straw sandals) which have acquired souls and become animated (Wood 2019, 24). More recent examples of anthropomorphism can be seen in the proliferation of countless anthropomorphized characters starring in public campaigns, advertisements, festivals, guides and much more (Wood 2019, 25).
² There is also a link between anthropomorphism and the animistic beliefs of Shintoism, where the Japanese would ascribe human-like features to everyday objects in trying to understand them. (Nippaku, 2015)
Poop mascots: yuru-kyara
Yuru-kyara is a subset of Japan’s omnipresent mascot culture, combining the terms yurui (loose or relaxed) and kyarakuta (character). What differentiates yuru-kyara from normal kyara is the love for one’s hometown or locality incorporated into the yuru-kyara’s design (Chang 2017, 243). Their soft power as cute and lovable characters is used to draw tourists and settlers to the region, increasing local revenue and paving the way for revitalization efforts. Many yuru-kyara even have dedicated social media accounts, acting as potent ambassadors (Chang 2017, 244).
An example of a yuru-kyara that references poop is Unko-chan, the unofficial mascot of the city of Unnan, Shimane prefecture. Unko-chan’s name consists of un (cloud), ko (child), and -chan, a suffix expressing endearment. However, unko (“cloud child”) is also homophonic with unko (“poop”). Hence, Unko-chan’s design incorporates poop-like features, such as the poop-like swirl on its forehead. Despite the city having no particular connection to poop, the incorporation of poop into Unko-chan’s design heightens its appeal and uniqueness. This appeal has caused Unko-chan merchandise such as keychains, stuffed toys and masks created to promote the character, and by extension, the town, to enjoy a surprising degree of success (Hajime 2021). From this, we see how poop, even referenced subtly, can provide a marketing boost in Japan.
Figure 1. Unnan’s mascot Unko-chan (Hajime 2021)
Poop mascots: educational value
In Japan, anthropomorphism has also been used in education via mascots, making learning more enjoyable (Wood 2019, 23 – 24). One iconic example is Unko-sensei, the anthropomorphized poop-teacher mascot of the “Unko Kanji Drills” workbook series. The workbooks incorporate poop-shaped writing bubbles and poop anecdotes – strategies to animate the dreaded process of learning kanji (Steger 2017). Unko-sensei’s unconventional appeal imbues fun into and reduces resistance towards kanji learning. The exploitation of kyara to make learning fun breaks new ground, in light of how the Japanese education system has been criticized as overly standardized, stifling, and over-reliant on rote learning (Kazunori 2000, 37; Slater 2009, 151). Hence, Unko-sensei stands for pushing back against this repressive system by making learning fun. Indeed, the creative use of poop-themed content has made “Unko Kanji Drills” a smash hit, with two million copies sold in just three months (Steger 2017).
Figure 2. Cover pages of “Unko Kanji Drills” Workbook, Editions 1 to 3 (Steger 2017)
Figure 3. A page from “Unko Kanji Drills” featuring poop-shaped writing bubbles. The sample sentence describes poop blowing in the wind, helping students learn the kanji “wind” (Steger 2017)
Furthermore, anthropomorphization can be used in informational materials to communicate and heighten awareness (Wood 2019, 25). For example, the National Museum of Emerging Science and Innovation in Japan hosted the exhibition “Toilet!? – Human Waste & Earth’s Future.” In the section “If toilets could talk…,” anthropomorphized poop and toilets aired their woes and explained their indispensability. While being fun and amusing, the educational aspect is not lost, with deep dives into topics such as what healthy poop is like, and the process of bowel movements (Szczygiel 2019, 113). The exhibit also emphasized Japan’s continued relationship with poop as a resource, exploring future solutions such as extracting phosphorus from poop, and cultivating food from human waste (Miraikan 2014). Sczcygiel (2019 notes that “events like this are not common in Japan, but once held, they receive great media attention and become instant hits” (113). Thus, even in Japan, such poop-themed attractions are not the norm but are still immensely popular. Moreover, by educating the public on natural bodily functions and feces, poop is treated as a “health barometer,” making society more open to mentions of fecal matter (Szczygiel 2019, 110).
Figure 4. “Toilet?! – Human Waste & Earth’s Future” exhibit: the toilet laments how it gets called dirty and smelly and people do not appreciate its hard work (Marie 2014)
The use of anthropomorphism in educating the Japanese public on health matters can also be seen in Unkore, an anime-style game and poop tracking app created to increase awareness about colon health issues and promote colon screenings. It has playable anthropomorphized intestinal bacteria and anticancer agent cute girl characters, and players earn in-game currency by reporting their daily bowel movements (Ashcraft 2020). This allows open discussion of bowel movement and feces in a non-off putting – even appealing – manner and communicates the importance of colon health. As such, anthropomorphized poop characters are utilized in Japan as an educational tool to increase awareness and impart health-related information.
Figure 5. Unkore game promotional image (Ashcraft 2020)
Entertainment value of poop
Another attraction which has leveraged the immense popularity of poop is the Unko Museum, which opened in 2019. Its plethora of poop-themed curations grants curious tourists a sight to behold, featuring a room filled with Instagrammable floating poop sculptures in pastel rainbow shades, poop-themed games, and even poop-inspired merchandise from around the world. With the tagline “At the pinnacle of world-famous Japanese KAWAII culture is poop” (Unko Museum Official Website n.d.), the Unko Museum capitalizes on kawaii culture. By making poop cute, fun, and accessible, the museum is able to reach out to the masses, young and old alike.
Furthermore, the Unko Museum’s mascot is Umbert the Philosophical Poop: an anthropomorphized pile of poop with humanoid limbs and a deeply contemplative facial expression, who carries around its own toilet to create more poop. Umbert’s design thus demonstrates the use of anthropomorphism as a tool in creating popular kimo-kawaii (ugly-cute) characters in Japan. Umbert’s kimo-kawaii appeal draws attention to the museum and by association – to poop. Thus, Umbert brings poop into the public sphere in a comical and eye-catching way by branding poop as something fun.
Figure 6. Unko Musuem’s “Unstagenic” floor (Unko Museum Official Website n.d.)
Figure 7. Umbert the Philosophical Poop (Unko Museum Official Website n.d.)
Furthermore, poop is associated with luck in Japanese society, due to unko being homophonic with “luck” (un). This can be seen in the Unko-san anime, where the titular anthropomorphized talking lump of poop has the ability to grant good luck. The Unko-san anime raises the topic of poop in a positive and humorous manner, increasing the visibility of poop in the media. Another example is kin-no-unko (golden poop) lucky charms: invented in 1999, they have since taken Japan by storm, with more than 2.5 million sold as phone straps and figurines (Gordenker 2007). Koji Fujii, the creator of the kin-no-unko explained that he came up with the idea during Japan’s economic recession with the desire to “make people smile” with his product (Gordenker 2007). Both examples show that in Japan, poop is often imbued with comedic value and celebrated as a cultural object, especially as a good-luck charm.
Figure 8. Unko-san: Tsuiteru Hito ni Shika Mienai Yousei (“A fairy that can only be seen by those who are unlucky”) (MyAnimeList 2009)
Figure 9. kin-no-unko (Gordenker 2007)
Conclusion
There is a misconception that Japan has an obsessive relationship with poop, as seen in the portrayal by Western media. The West fails to consider the underlying historical and social factors that have led to the prevalent visibility of excrement within the public sphere in Japan, whereby poop is not something taboo. From Japan’s historical relationship with poop as a valuable resource, to the contemporary commodification and kawaii-fication of poop, Japan has always had an existing relationship with poop that has simply changed over the years. By combining kawaii culture and anthropomorphization, poop has been turned into adorable, approachable forms, heightening the communication and acceptance of poop in Japan. This is particularly impactful to children as exposure to fun and educational poop-related material at a young age allows them to perceive it as something normal and an indicator of health that can be discussed openly. Furthermore, with increasingly positive Western perceptions, we might find that the matter of poop is less of something weird and wacky, but a normal body function that everyone should be educated about. Thus, poop is simply what it is, and Japan is perhaps ahead of the rest of the world in regarding it as such.
About the authors:
Name: Natalie Lee
Major: Political Science
Interests: Film, Northeast AsiaName: Natalie Joy Wong
Major: Chemistry
Interests: Musicals, Japanese cultureName: Chai Hui Qi Jolene
Major: Food Science and Technology
Interests: Japanese culture, Food, PlantsName: Abel Lim
Major: Organisational Behaviour and Human Resources
Interests: HistoryName: Kenneth Pranata
Major: Chemistry
Interests: Reading and running
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