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thewriteadviceforwriters · 9 months ago

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The Telling Truth: When 'Show, Don't Tell' Doesn't Apply (You Don't Always Have To Show, Don't Tell.)

Hey there, fellow writers and beloved members of the writeblr community! 📝✨

Today, I want to talk about something that's been on my mind lately, and I have a feeling it might resonate with many of you too. It's about that age-old writing advice we've all heard a million times: "Show, don't tell." Now, don't get me wrong – it's great advice, and it has its place in our writing toolbox. But here's the thing: it's not the be-all and end-all of good writing. In fact, I'd argue that sometimes, it's perfectly okay – even necessary – to tell rather than show.

First things first, let's address the elephant in the room. The "show, don't tell" rule has been drilled into our heads since we first picked up a pen (or opened a Word document) with the intention of writing creatively. It's been repeated in writing workshops, creative writing classes, and countless craft books. And for good reason! Showing can create vivid, immersive experiences for readers, allowing them to feel like they're right there in the story.

But here's where things get a bit tricky: like any rule in writing (or in life, for that matter), it's not absolute. There are times when telling is not just acceptable, but actually preferable. And that's what you all will explore today in this hopefully understandable blog post.

Let's start by breaking down why "show, don't tell" is so popular. When we show instead of tell, we're engaging the reader's senses and emotions. We're painting a picture with words, allowing the reader to draw their own conclusions based on the details we provide. It's a powerful technique that can make our writing more engaging and memorable.

For example, instead of saying "Sarah was angry," we might write, "Sarah's fists clenched at her sides, her jaw tight as she glared at the broken vase." This gives the reader a clearer image and allows them to infer Sarah's emotional state.

But here's the thing: sometimes, we don't need or want that level of detail. Sometimes, efficiency in storytelling is more important than painting an elaborate picture. And that's where telling comes in handy.

Imagine if every single emotion, action, or piece of information in your story was shown rather than told. Your novel would probably be thousands of pages long, and your readers might get lost in the sea of details, losing sight of the main plot or character arcs.

So, when might telling be more appropriate? Let's explore some scenarios:

Summarizing less important events: If you're writing a story that spans a long period, you don't need to show every single day or event. Telling can help you summarize periods of time or less crucial events quickly, allowing you to focus on the more important parts of your story.

For instance: "The next few weeks passed in a blur of exams and late-night study sessions." This sentence tells us what happened without going into unnecessary detail about each day.

Providing necessary background information: Sometimes, you need to give your readers some context or backstory. While you can certainly weave this information into scenes, there are times when a straightforward telling of facts is more efficient.

Example: "The war had been raging for three years before Sarah's village was attacked." This quickly gives us important context without needing to show the entire history of the war.

Establishing pace and rhythm: Alternating between showing and telling can help you control the pace of your story. Showing tends to slow things down, allowing readers to immerse themselves in a moment. Telling can speed things up, moving the story along more quickly when needed.

Clarifying complex ideas or emotions: Some concepts or feelings are abstract or complex enough that showing alone might not suffice. In these cases, a bit of telling can help ensure your readers understand what's happening.

For example: "The quantum entanglement theory had always fascinated John, but explaining it to others often left him feeling frustrated and misunderstood." Here, we're telling the reader about John's relationship with this complex scientific concept, which might be difficult to show effectively.

Maintaining your narrative voice: Sometimes, telling is simply more in line with your narrative voice or the tone of your story. This is especially true if you're writing in a more direct or conversational style.

Now, I can almost hear some of you saying, "But wait! I've always been told that showing is always better!" And I completely get it. I'm a writer myself and prioritize "Show, Don't tell." in my writing all the time. We've been conditioned to believe that showing is superior in all cases. But we can take a moment to challenge that notion.

Think about some of your favorite books. Chances are, they use a mix of showing and telling. Even the most critically acclaimed authors don't adhere strictly to "show, don't tell" all the time. They understand that good writing is about balance and knowing when to use each technique effectively.

Take, for instance, the opening line of George Orwell's "1984": "It was a bright cold day in April, and the clocks were striking thirteen." This is a perfect blend of showing and telling. Orwell shows us it's a bright, cold day (we can imagine the crisp air and clear sky), but he tells us about the clocks striking thirteen. This immediate telling gives us crucial information about the world we're entering – it's not quite like our own.

Or consider this passage from Jane Austen's "Pride and Prejudice": "Mr. Bennet was so odd a mixture of quick parts, sarcastic humour, reserve, and caprice, that the experience of three-and-twenty years had been insufficient to make his wife understand his character." Here, Austen is clearly telling us about Mr. Bennet's character rather than showing it through his actions. And yet, it works beautifully, giving us a quick, clear insight into both Mr. Bennet and his wife.

The key is to use both techniques strategically. So, how can you decide when to show and when to tell? Here are some tips:

Consider the importance of the information: Is this a crucial moment in your story, a pivotal emotion, or a key piece of character development? If so, it might be worth showing. If it's more of a transitional moment or background information, telling might be more appropriate.

Think about pacing: If you want to slow down and really immerse your reader in a moment, show it. If you need to move things along more quickly, tell it.

Evaluate the complexity: If you're dealing with a complex emotion or concept, consider whether showing alone will be enough to convey it clearly. Sometimes, a combination of showing and telling works best for complex ideas.

Consider your word count: If you're working with strict word count limitations (like in short stories or flash fiction), telling can help you convey necessary information more concisely.

Trust your instincts (Important): As you write more, you'll develop a feel for when showing or telling works better. Trust your gut, and don't be afraid to experiment.

Now, let's talk about how to tell effectively when you do choose to use it. Because here's the thing: telling doesn't have to be boring or flat. It can be just as engaging and stylish as showing when done well. Here are some tips for effective telling:

Use strong, specific language: Instead of using vague or generic words, opt for more specific, evocative language. For example, instead of "She was sad," you might write, "A profound melancholy settled over her."

Incorporate sensory details: Even when telling, you can include sensory information to make it more vivid. "The room was cold" becomes more engaging as "A bone-chilling cold permeated the room."

Use metaphors and similes: These can help make your telling more colorful and memorable. "His anger was like a volcano ready to erupt" paints a vivid picture without showing the anger in action.

Keep it concise: One of the advantages of telling is its efficiency. Don't negate that by being overly wordy. Get to the point, but do it with style.

Vary your sentence structure: Mix short, punchy sentences with longer, more flowing ones to create rhythm and maintain interest.

Remember, the goal is to create a seamless narrative that engages your reader. Sometimes that means showing, sometimes it means telling, and often it means a artful blend of both.

It's also worth noting that different genres and styles of writing may lean more heavily on one technique or the other. Literary fiction often employs more showing, delving deep into characters' psyches and painting elaborate scenes. Genre fiction, on the other hand, might use more telling to keep the plot moving at a brisker pace. Neither approach is inherently better – it all depends on what works best for your story and your style.

Now, I want to address something that I think many of us struggle with: the guilt or anxiety we might feel when we catch ourselves telling instead of showing. It's easy to fall into the trap of second-guessing every sentence, wondering if we should be showing more. But here's the truth: that kind of constant self-doubt can be paralyzing and ultimately detrimental to your writing process.

So, I want you to understand and think: It's okay to tell sometimes. You're not a bad writer for using telling in your work. In fact, knowing when and how to use telling effectively is a sign of a skilled writer.

Here's some practical ways to incorporate this mindset into your writing process:

First Draft Freedom: When you're writing your first draft, give yourself permission to write however it comes out. If that means more telling than showing, that's absolutely fine. The important thing is to get the story down. You can always revise and add more "showing" elements later if needed.

Revision with Purpose: When you're revising, don't automatically change every instance of telling to showing. Instead, ask yourself: Does this serve the story better as telling or showing? Consider the pacing, the importance of the information, and how it fits into the overall narrative.

Beta Readers and Feedback: When you're getting feedback on your work, pay attention to how readers respond to different sections. If they're engaged and understanding the story, then your balance of showing and telling is probably working well, regardless of which technique you're using more.

Study Your Favorite Authors: Take some time to analyze how your favorite writers use showing and telling. You might be surprised to find more instances of effective telling than you expected.

Practice Both Techniques (Important): Set aside some time to practice both showing and telling. Write the same scene twice, once focusing on showing and once on telling. This can help you develop a feel for when each technique is most effective.

Now, let's address another important point: the evolution of writing styles and reader preferences. The "show, don't tell" rule gained popularity in the early 20th century with the rise of modernist literature. But writing styles and reader tastes have continued to evolve since then.

In our current fast-paced world, where people are often reading on devices and in shorter bursts, there's sometimes a preference for more direct, efficient storytelling. This doesn't mean that showing is out of style, but it does mean that there's often room for more telling than strict adherence to "show, don't tell" would allow.

Moreover, diverse voices in literature are challenging traditional Western writing norms, including the emphasis on showing over telling. Some cultures have strong storytelling traditions that lean more heavily on telling, and as the literary world becomes more inclusive, we're seeing a beautiful variety of styles that blend showing and telling in new and exciting ways.

This brings me to an important point: your voice matters. Your unique way of telling stories is valuable. Don't let rigid adherence to any writing rule, including "show, don't tell," stifle your natural voice or the story you want to tell.

Remember, rules in writing are more like guidelines. They're tools to help us improve our craft, not unbreakable laws. The most important rule is to engage your reader and tell your story effectively. If that means more telling than the conventional wisdom suggests, then so be it.

As I wrap up this discussion, I want to leave you with a challenge: In your next writing session, consciously use both showing and telling. Pay attention to how each technique feels, how it serves your story, and how it affects the rhythm of your writing. You might discover new ways to blend these techniques that work perfectly for your unique style.

Writing is an art, not a science. There's no perfect formula, no one-size-fits-all approach. It's about finding what works for you, your story, and your readers. So embrace both showing and telling. Use them as the powerful tools they are, and don't be afraid to break the "rules" when your instincts tell you to.

Remember, every great writer started where you are now, learning the rules and then figuring out when and how to break them effectively. You're part of a long, proud tradition of storytellers, each finding their own path through the winding forest of words.

Keep writing, keep growing, and keep believing in yourself. You've got this!

Happy writing! 💖✍️ - Rin T.

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tibby-art · 1 year ago

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hitman au save me .. its been seven years ..

haven’t been able to draw/write much of this au lately but i want to write a few little scene snippets i have stored my brain :’D ill include them under cut

=+=

“This better be something good,” Scar muttered to Cub as they stepped out of the elevator. The hitman, while bound to his contract, considered ‘boring’ missions to be a waste of his time.

“I hope so,” Cub hummed. “Hope so.”

The ConVex swung open the doors to the NHO conference room, not bothering to check if their bosses were actually ready for their meeting.

“Holy mother of—! Knock next time, will you?” A man setting files down on the conference table jumped visibly as the doors slammed open.

“The Vex require a dramatic entrance, Beef,” Scar said casually. Cub snickered.

“Sure, whatever.” Beef furrowed his brow, used to this behavior. He didn’t have time for this. “Okay. Doc was supposed to do this briefing, but he’s busy with his machines I guess, because of course he is, so.” He huffed, composing himself. “Your new top-secret project. This one’s a doozy. Have a look.”

Beef slid the folder across the table. The hitmen flipped it open, absorbing its contents with hungry eyes.

What caught their eyes immediately were the photos. The person of interest looked nothing like a powerful crime boss or a dangerous anomaly. A young adult with glasses, dark eyes and short, sandy brown hair stared back at them.

“Who’s this?” Scar raised an eyebrow. Is the NHO asking them to assassinate some normal-looking university student?

“That is Grian,” Beef explained, both hands planted firmly on the table. “Grian has been with us at the NHO for months.”

“I’ve never seen him before,” Scar remarked.

“Grian’s case is top-secret. He’s been staying in high-security, private quarters… as well as our research laboratories.”

“I thought you guys seemed super suspicious lately! I knew they were hiding something from us, Cub,” Scar nudged his partner with a grin. Cub did not budge as his sharp eyes combed through the documents. He hadn’t heard a single word spoken to him.

“Cub? What’s the deal?” Scar asked. He preferred to let Cub read their mission files and summarize it for him, anyways. Dyslexia and top-secret government files were not a great mix. Oh, what would he do without Cub?

“Watchers?” Cub finally spoke, looking up at Beef with a quizzical frown. The other man nodded slowly. “You’re kidding.”

“After months of testing and analysis, we can confirm that this individual is the only currently documented case of a mortal possessing Watcher abilities,” Beef nodded slowly.

Scar had heard whispers of the Watchers only a handful of times. As a vex, he knew plenty about the realm of magic, the divine, the fae, you name it! But Watchers were said to be ancient entities, perhaps as old as time itself. So old that they were widely considered to be a myth.

“So this is not a hit,” Scar said after a moment.

“This is not a hit, Scar, good lord, do not kill this person,” Beef put both hands on his forehead and let them slowly drag down his face.

“Mortal, you say?” Cub raised an eyebrow.

“Yep,” Beef said. “She was a completely normal citizen until he got these abilities in some freak accident. Lucky for everyone involved, the NHO was able to take control of the situation before anything… dangerous happened.”

“So,” Scar narrowed his eyes slightly, “If this isn’t a hit, then what do you want from us?”

Beef sighed. “After months of testing to determine Grian’s situation, the NHO has decided that he is too important to return to life as a normal citizen at this time. Instead, we’d like to utilize his abilities in our goals to maintain order in Hermit City, and we need someone to train her how to be a special agent in the field.”

“You want the ConVex to train a Watcher how to be a hitman,” Cub said with a slight smirk at just how insane that sounded.

“Yep.”

“Huh.” Scar put both hands on his hips. “Well, that’s not what I was expecting.”

“I suppose we could give it a shot,” Cub said. Although the ConVex were bound by a fae contract to work for the NHO, the vex took every opportunity to feign control over their situation. There was no choice here. Beef had given them an order.

“Sure, sure! We are very good at our jobs, after all,” Scar grinned. Whatever happened, good or bad, would at least be entertaining, surely.

“You’ll come back here to meet her tomorrow morning,” Beef instructed. “Hand me that file back and be here by 9, will you?”

“Sure thing,” Cub replied coolly, sliding the file back to the man. Scar couldn’t help but grin wider when he noticed Cub’s hand casually in his pants pocket, some folded white paper barely visible in his grip.

“Don’t be late. I’m serious this time,” Beef called out as the hitmen turned and exited the conference room.

=+=

The conference room was tense that morning. Towards the end of the table sat the NHO - Beef, Doc, Etho, and Bdubs. On one side sat Cub and Scar. Across from them, Grian sat alone.

“So, how about introductions?” Doc clapped his hands together. “Er… Cub and Scar, this is Grian. Grian, this is Cub and Scar. You guys already know the deal. Grian is going to come with you on missions from now on.”

The ConVex hadn’t taken their eyes off of Grian since they entered the room, unable to resist their curiosity. They had both read the files, but still found it hard to believe the person before them was a Watcher. Grian sat rigid in his chair, fiddling with his hands, looking tense and exhausted. She eyed the vex curiously as well.

“Well hello there,” Scar greeted. “I’m Scar, and this is Cub.”

“Hey, hey,” Cub said quietly.

“Hello,” The corner of Grian’s mouth twitched in a possible attempt at a smile.

The three continued to stare at each other until Bdubs cleared his throat.

“Wonderful introduction. Now that we’ve broken the ice, let’s talk about your next mission.” The man picked up a small remote, and the large screen on the wall behind them illuminated.

“Before we send our agents out into the field, we meet like this to discuss the details and ensure that the mission is clearly understood,” Doc explained to Grian, throwing a disapproving glare in the ConVex’s direction.

A lengthy file on some high-profile criminal appeared on the screen, as Bdubs proceeded to read off the information. Scar slumped back in his chair. These mission briefings were the worst. It was time to zone out and have Cub tell him the details later with all the fluff cut out.

At about ten minutes in, Scar yawned absentmindedly.

“Oh, are we boring you, sir?” Doc interrupted Bdubs to shoot a piercing stare at Scar.

“Oh, not at all!” Scar said cheerfully, but slumping in his chair slightly lower.

“As I was saying,” Bdubs continued loudly.

Scar glanced over at Grian. Her eyes quickly darted back to the presentation when they made eye contact. Scar looked over at Cub and found he had still not taken his eyes off of Grian. Hopefully Cub was at least somewhat paying attention, because he sure wasn’t.

Grian continued to fidget with his hands. Scar felt a pang of pity for him. The vex were used to this sort of environment, but according to the NHO, Grian had a completely normal life up until a few months ago. Now suddenly, he gains these terrifying powers and spends months in a top-secret lab having tests run on her all day. Who wouldn’t be overwhelmed?

Scar yawned again, this time more intentionally. He earned another death glare from Doc, but Bdubs droned on. He glanced over and saw Grian rubbing a hand on his cheek to help hide a grin.

The art of annoying your boss was a delicate one. Timing is everything. Let enough time pass until they’ve forgotten, or they think you’ve stopped, to continue the game. Scar lets about ten minutes pass before his next yawn, bigger this time.

“Quit it,” Beef hissed. Even Etho glanced over. Doc kept his eyes on the screen, but his jaw was clenched. Grian let out a cough that sounded suspiciously like a laugh.

Five minutes later, Cub clears his throat rather loudly. Bdubs stutters over his words for a second, but because Cub is Cub, none of the NHO seems to be able to tell if that was a deliberate cough or not, and they decide to ignore it. Cub shows no emotion.

After an hour that felt like an eternity of Bdubs explaining every possible detail about the case, it seemed to be almost concluded. That was, until a rather loud yawn was heard throughout the conference room.

“WILL YOU LET ME FINISH, FOR GOODNESS SAKE?!” Bdubs finally erupted, whipping around in his chair to face Cub and Scar.

The hitmen stared back blankly. They glanced over across the table, and Bdubs followed their gaze, where Grian sat with both arms over her head in a large stretch.

“Sorry,” Grian said simply when all eyes were on him, lowering his arms. “Just had to stretch a bit.” He stared back at Bdubs innocently.

The NHO stood there, confused. Bdubs was at a loss for words, unable to get a read on the new recruit. He sighed and turned back to the screen. “Well, regardless, I think we’ve about summed things up,” he grumbled.

Scar made eye contact with Grian once again. The two cracked a smile at one another for a second, too quick for the NHO to notice.

Scar had a feeling that him, Cub and Grian were going to get along just fine.

=+=

#if i write more scenes ill probably combine them into one big fic that is just. random chau scenes part 57 or whatever #im better at writing silly character interactions than big plot stuff <- not a writer #convexian hitman au #grian #cubfan135 #goodtimeswithscar #chau #hermitcraft #sketchbook #art tag #convex #grub #desert duo #cubrian

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nostalgebraist · 7 months ago

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In other uncanny-valley AI voice news...

Google has this new thing called "NotebookLM," which allows you to upload any document, click a button, and then a few minutes later receive an entire AI-generated podcast episode (!) about the document. The generation seems to occur somewhat faster than real-time.

(This is currently offered for free as a demo, all you need is a Google account.)

These podcast episodes are... they're not, uh, good. In fact, they're terrible – so cringe-y and inane that I find them painful to listen to.

But – unlike with the "AI-generated content" of even the very recent past – the problem with this stuff isn't that it's unrealistic. It's perfectly realistic. The podcasters sound like real people! Everything they say is perfectly coherent! It's just coherently ... bad.

It's a perfect imitation of superficial, formulaic, cringe-y media commentary podcasts. The content isn't good, but it's a type of bad content that exists, and the AI mimics it expertly.

The badness is authentic. The dumb shit they say is exactly the sort of dumb shit that humans would say on this sort of podcast, and they say it with the exact sorts of inflections that people would use when saying that dumb shit on that sort of podcast, and... and everything.

(Advanced Voice Mode feels a lot like this too. And – much as with Advanced Voice Mode – if Google can do this, then they can presumably do lots of things that are more interesting and artistically impressive.

But even if no one especially likes this kind of slop, it's highly inoffensive – palatable to everyone, not likely to confuse anyone or piss anyone off – and so it's what we get, for now, while these companies are still cautiously testing the waters.)

----

Anyway.

The first thing I tried was my novel Almost Nowhere, as a PDF file.

This seemed to throw the whole "NotebookLM" system for a loop, to some extent because it's a confusing book (even to humans), but also to some extent because it's very long.

I saw several different "NotebookLM" features spit out different attempts to summarize/describe it that seemed to be working off of different subsets of the text.

In the case of the generated podcast, the podcasters appear to have only "seen" the first 8 (?) chapters.

And their discussion of those early chapters is... like I said, pretty bad. They get some basic things wrong, and the commentary is painfully basic even when it's not actually inaccurate. But it's still uncanny that something like this is possible.

(Spoilers for the first ~8 chapters of Almost Nowhere)

The second thing I tried was my previous novel, The Northern Caves.

The Northern Caves is a much shorter book, and there were no length-related issues this time.

It's also a book that uses a found-media format and includes a fictitious podcast transcript.

And, possibly because of this, NotebookLM "decided" to generate a podcast that treated the story and characters as though they existed in the real world – effectively, creating fanfiction as opposed to commentary!

(Spoilers for The Northern Caves.)

----

Related links:

I tried OpenAI's Advanced Voice Mode ChatGPT feature and wrote a post about my experiences

I asked NotebookLM to make a podcast about my Advanced Voice Mode post, with surreal results

Tumblr user ralfmaximus takes this to the limit, creating NotebookLM podcast about the very post you're reading now

#“ready to dig into something different today? we're going to be looking at leonard salby. you know him... he wrote 'a thornbush tale.'”#ai tag #almost nowhere #the northern caves

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thepersonperson · 4 months ago

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Sukuna’s Loneliness Part 5 (Sukuna Did Nothing Wrong in the Heian Era, Probably)

Part 1 Part 2 Part 3 Part 4

Some notes before we start.

1) Big content warning for in depth discussion of historical slavery and the exploitation of minority groups.

2) I will be mainly using the TCB scans for the manga because of their accessibility.

3) Raws are from Mangareader(.)to.

(Click images for captions/citations.)

Preface

This is another case of me making everyone suffer the consequences of my fic research. I finally got my hands on 100+ page THESIS on the lives of the lower class in ancient Japan that references multiple peer-reviewed sources. This is my holy grail. Please read all of it. (Thank you Mr. Breann M Goosmann!) Whenever I quote something, I am quoting this source. Most of what I'm summarizing is directly from this source.

Gege may have failed to write a proper backstory for Sukuna, but one was clearly set up using the actual history of that time. So I'm here to infer what's in those gaps using this document.

The Class System in Ancient Japan

During the Heian Era (794–1185) a social caste system called Ritsuryō (you can read more about its application here). The upper class was called 良民 or Ryōmin (good people) and the lower class was called 賤民 Senmin (low people).

The kanji 民 (Min) used for both of these classes can be translated as citizen instead of person. The Wiki page I linked uses the citizen translation. I have decided to change that to people because of 3rd group of people excluded from this system: The 非人 or Hinin (non-people).

Ryōmin included court nobility, citizens, professions that served the court, and tradesmen.

Senmin included servants and slaves.

Hinin included criminals, the deformed/disabled, and those working professions considered "unclean."

The most notable thing about this class system is the mobility between Ryōmin and Senmin. Committing crimes, selling oneself into slavery, aging, paying off debts, and doing good work allowed people to rise or fall from the ranks accordingly. Hinin, however, were confined to their class for the most part because many were viewed as innately "unclean".

Ironically, the best way to understand how this class system functioned is to understand what being "unclean" meant to it.

Uncleanliness (Kegare)

穢れ (Kegare) is a term that can be translated as the following: uncleanliness, defilement, pollution, impure.

晴れ (Hare) is a term considered the opposite for Kegare and can be translated as the following: to clear up, clear skies/sunny, renew, dispel, sacred, pure.

Both of these terms largely inform of how ancient Japan functioned and evolved over time. And though not a black and white dichotomy, it can be generally understood that society was organized in a way to minimize Kegare.

What's interesting about Kegare specifically is its complexity and its impermanence. Rather than being something only bad people have, anyone could acquire and dispel it through the proper rituals.

From the Kojiki, a Shinto document compiled before the introduction of Buddhism, and therefore before the Heian, separates Kegare into 2 categories:

1) Touch Kegare: Defilement through the physical contact with something unclean such as bodily fluids and the dead.

2) Transgression Kegare: Defilement through sinful actions.

"These versions of pollution appear as transient, exorcised relatively simply through misogi (cleansing ritual), seclusion from society, or expulsion of disorder causing elements."

This understanding of Kegare then evolved with the introduction of Buddhism to Japan. (This began in the Nara Era and extended well into the Heian.)

"As Jacqueline Stone explains in her study of deathbed rites and rituals, someone who had become enlightened was considered to have a “pure” mind, while those with a deluded mind were said to have a “defiled” mind. Monastic Buddhists also followed their own codes of “pure” conduct such as refraining from the eating of meat and killing of animals."

The old Shinto understandings of Kegare still carried over with the physical avoidment of unclean things such as dead bodies and blood. However, Buddhism introduced the idea that certain groups of people were innately impure. This includes the Hinin who were uniquely ostracized by this system.

"Hinin, like all outcast groups were bound to their “defiled” status. However, unlike other outcasts, they were also cast as blasphemers of Buddhist doctrine afflicted with karmic illness."

But despite being seen as this innately impure, the religious institutions were closest to them. Of the few places in society willing to tolerate and deal with Kegare, they offered outcasts "positions" where they could beg, display themselves as what happens to people who don't follow religious doctrine, and help with jobs considered "unclean". Since outcasts were considered permanently defiled for the duration of that life, they could touch impure things such as the dead, the sick, and blood on behalf of those avoiding temporary Kegare.

This is exploitation point blank. And though this suggests outcasts had some agency when it came to their survival, it doesn't remove the systemic coercion driving their situation.

Please keep this in mind as I explain why Sukuna did nothing wrong.

Sukuna is Hinin

Though there is plenty of debate on what makes someone Hinin, the general consensus is the following:

"All agree that hinin were considered defiled by others in society and looked at with some contempt. One medieval reference book called the Chiribukuro explains that hinin and other outcast groups “are alike in that they are shunned by human society.”"

But when trying to define Hinin more narrowly, this is the result:

"the term hinin indicated a very specific group of social outcasts isolated from the community and cast aside due to disease or deformation. In his description of hinin, Nagahara explains that those referred to as “kojiki-hinin” were of the lowest social class, physically isolated from their families and communities and therefore excluded from society and economic activities in the medieval period."

Sounds like Sukuna, right?

Sukuna does not refer to himself as Hinin of course, but he does call himself 忌み子 (Imigo).

To quote myself from Part 1, Imigo can be translated as "Abominable Child", "Unwanted Child", or "Shunned Child." None of these translations in my opinion get across how severe Imigo is. It's closer to meaning "child who should've never been born". Like the child's very existence is an affront to god. (If you play Elden Ring the Omen are called Imigo in Japanese for this reason.)

And since we know that Sukuna is canonically a conjoined twin, aka someone with a visible deformity, this all indicates he was considered afflicted with a "karmic illness" that would classify him as Hinin.

This means that from birth, Sukuna was designated as fundamentally unclean and non-human. Within that society, there was no route he could take to remove himself from this uncleanliness and be seen as human.

The following views of Hinin were considered controversial for their time (during the Kamakura Era aka right after the Heian):

"Although Nichiren believed in the karmic nature of certain diseases, he also understood that this kind of disease was not a hindrance to salvation."

"Undoubtedly, Eison envisioned hinin as the physical representation of the Bodhisattva Monju and advocated that compassion and charity were the appropriate response to karmic illness."

And since these controversial views of *checks notes* considering Hinin worthy of compassion and salvation were documented after the Heian, I don't think it's unreasonable to assume Hinin had less advocates during the Heian.

In other words, Sukuna could not exist within human society without being shunned or exploited. The manga itself suggests this has always been the case.

As you can see Sukuna is absolutely miserable performing a ritual someone of this lower class would be responsible for overseeing. All while the people he is helping regard him with disgust. (By the way there is a purification ritual in Nara called Yamayaki that involves burning an entire mountainside. Something Sukuna's flames would be very good at.)

This is also from the same chapter where he's assaulted by Yorozu who assumes he's lonely because he's strong. She's wrong about this. Just like Kashimo who assumes Sukuna cares little for love for the same reasons he does.

Love from one person is worthless when compared to the nonstop ostracization that comes from institutional discrimination. At most, love can offer relief from that pain. It does not eliminate it. I'm saying this as a minority myself. I love my friends dearly and they love me as well, but I still wake up and go about my day with the soul-crushing knowledge that most wish for me to not exist.

Sukuna is not lonely because he's not loved. Uraume clearly does. It's that for circumstances beyond his control, he has been excluded from human society and forced to constantly be around people who exploit him for the very traits they scorn.

Sukuna pretty much confirms this himself when he talks to Mahito.

And you know what? Sukuna deciding to kill all the people exploiting him is completely justified. (Imo, he can even kill the non-sorcerers that discriminate against him as a treat.)

The Cannibalism was Justified too, for the most part.

Another thing to note about Sukuna. He was born starving and he died starving.

Famines and natural disaster were frequent and extremely hard on the commoner population during the Heian. The fact Sukuna was born starving indicates he was of lower birth to begin with since nobility hoarded the resources to avoid starvation for themselves.

One way for commoners dealt with famine was via foraging. We actually see Sukuna doing that when he meets Uraume.

Now there are several very interesting things we learn from this.

1) Sukuna hunts and eats elk/deer. Something massively taboo for the time. Especially since deer were considered sacred animals back then and even to this day.

2) He appears to wander around and owns very little. This is further in line with him being Hinin per the following:

"Clearly, welcome could be revoked at any time, which meant that hinin had to be prepared to leave any location at any given moment. This mobile lifestyle also meant that hinin could only afford to carry essential daily items, such as cooking utensils and begging bowls. The image also reveals that the hinin were never officially invited to stay in that particular area. Instead, they sought out their own locations to set up communities."

3) Despite Uraume being alive and fresh human meat, Sukuna does not immediately see them as food. Nor does he attack them. This, combined with him not taking the dead villagers for eating and preparing deer/elk instead, suggests that cannibalism is not the default for him.

Back to famines, it's also not unheard of for people to resort to cannibalism during them. The logic is simple: An outcast with no support network eats humans to survive.

And given the frequency of death from natural disasters of this time, there’s a real chance he never had to hunt humans in the first place. As Hinin, handling the dead is one of the few jobs he’s allowed to do. So it’s possible the worst thing he did was desecrate corpses in the name of scavenging.

Furthermore, if Sukuna is considered a non-human, is it even cannibalism to begin with? Is a hungry animal evil for eating a human?

I may consider Sukuna human because I refuse to partake in his dehumanization, but it needs to be understood that in the context of the JJK's story, there is not a single character that refers to Sukuna as a human. He's not even referred to as a man. He's either a curse, a monster, or at the very end, a sorcerer. Sukuna has been so dehumanized by others that he himself identifies as a "curse". This is also separate from "cursed spirit", leaving him in his own unique category of non-human.

Sukuna may not see eating other people as acts of cannibalism. After all, they are the ones who decided he was non-human at birth. (And since he is taboo, eating the deer/elk can’t make him more taboo than he already is.)

The following is an excerpt discussing the dehumanization of the starving:

"This strange image is from the Scroll of Hungry Ghosts and the huge emaciated creature depicted is just one of many of the numerous depictions of hungry ghosts or gaki. Invisible to humans, the gaki depicted are the spirits of greedy or jealous individuals karmically punished for their covetous thoughts with perpetual hunger for bodily excretions such as urine or feces."

"The protrusions of the stomach, the red-tinted hair, as well as the greying of the skin, are all genuine symptoms of starvation. In this light, our image appears significantly different. Instead of an invisible monster attacking a man, we have a disfigured and suffering human reaching out for humanity."

The phenomenon of hair during red or blond from starvation is called Kwashiorkor. Gege may be color blind, but Sukuna being depicted with pink or blond hair appears to be deliberate and in line with Kwashiorkor.

Sukuna was probably framed.

The only crimes Sukuna is accused of by Jujutsu Society is murder and cannibalism. As demonstrated by the previous section, there could be a pretty good reason for the cannibalism. But what about the murder?

Another thing that should be noted about Sukuna is how his destruction is largely retaliatory in the modern era. Every kill or kill attempt is made as a response to a challenge that was directed at him first.

When Sukuna first incarnates, Megumi says this to him:

Yuji may be Megumi's target, but remember that Kegare spreads through touch. Sukuna coming into contact with Yuji has made them both unclean. In other words, Sukuna has been informed that in this life, 1,000 years later, where he has yet to do any harm (Those comments about the women, children, and massacre are still sus, but they could've been about the Merger.), he will be attacked by sorcerers no matter what. It's not unreasonable for him to then attack them on sight.

But even when he does that, most of them survive until Shinjuku. During the culling games, Sukuna kills only 2 sorcerers—Ryu and Yorozu. Ryu is given a chance to walk away, but he doesn't. Uro flees and is spared. Yorozu is the sole person Sukuna seeks out to kill and that’s just for his Gojo plans.

And in that month Sukuna has before the showdown with Gojo? Nothing happens. He kills no one and just lounges around. Eating his own corpse is the only cannibalism. He absolutely could have eaten Tsumiki’s body to further crush Megumi’s soul, but he doesn’t.

Then when it comes to the actual showdown, Sukuna kills 3 sorcerers total. It's also very telling that after Sukuna is dead...no one blames him for what happened. They blame Kenjaku, hell even Gojo, but Sukuna isn't mentioned once. Higuruma is convinced that Sukuna was playing around. Kusakabe agrees that Sukuna’s manner of play isn't what they’re super worried about, it's Kenjaku.

The worst thing Sukuna does is Shibuya and that too has nuance to it. The twins aren't killed for fun. Sukuna punishes them for making demands of him. The citizens of Shibuya? Collateral from dealing with Jogo and Mahoraga. (He only really kills Haruta for the sake of it. And let's be real, he deserved that.)

And though the Shibuya civilian deaths are an objectively bad thing Sukuna has done, the fact they are not intentional gives credence to the idea that Sukuna didn't really target them in the past either. This suggests that the "murders" Sukuna did in the Heian were likely retaliation against people challenging him or trying to subjugate him. In other words, self defense.

And if he did wipe out a village, it was probably collateral. But that's kind of the thing. Did Sukuna even kill innocents by accident? The only confirmed kills of the Heian are those of the Subjugation and Military Squads. You know, people who may have attacked him for simply being "unclean".

Who am I kidding he absolutely was attacked for being “unclean”. This is how Angel talks about Sukuna and the incarnated.

She doesn’t care about saving the lives of innocents, all that matters to her are things that she deems evil are purged. Sukuna to Angel is ontologically evil and doesn’t deserve to exist. She targets him more than other incarnated players while ignoring Kenjaku who is responsible for this mess in the first place. She also quite literally did something she deemed wrong and evil so she could follow him into the future and make sure he died. (Move over Gojo Satoru we've got a new minority hunter.)

But it’s not like her attitude is new. Jujutsu Society is notorious for trying to kill things they deem "bad" such as Yuji and Yuta. The striking thing about the wanted executions of these literal children is that the higher ups giving the command make other sorcerers do it for them. Going back to the ideas of Kegare—spilling blood and touching corpses makes one impure so the outcasts are to deal with it. This is the logic driving their decision to coerce Yuta into a binding vow to kill Yuji.

("No matter how many cursed spirits you kill, it's proof of nothing!" <Please take note of how Yuta's good deeds do nothing to earn the higher ups' favor because he's seen as inherently evil.)

Yuta is essentially scapegoated through this manipulation and Yuji initially treats him like an enemy. In the same way characters like Kusakabe blame Gojo for refusing to execute Yuji. Despite the higher ups being responsible for the system functioning this way, the people they’re manipulating bear the brunt of responsibility to other characters.

Who's to say Sukuna isn't also a victim of this scapegoating? His power is comparable to a natural disaster. It would be very easy to blame one on him. After all, the higher ups of the Heian, the Fujiwaras, did exactly that to Uro.

Uro’s situation is much worse than Yuta’s however. She is a military slave. This distinction of military slave is important because unlike domestic slaves, they were allowed to rise through the ranks and be given awards despite their status.

And since Uro is a Sukuna parallel, there is a pretty good chance he was a slave at some point during the Heian.

Slavery in the Heian

A little detail I left out when discussing famine in the Heian. The asymmetrical wealth distribution was so severe during this time that commoners would sell themselves into slavery in hopes of not starving to death.

An example from the Kamakura Era (after the Heian):

"As the article shows, during the three years of the Kangi famine (1229-1232) and several recovery years following, various common people sold themselves, their relatives, and their retainers into slavery in exchange for sustenance. Not only would an amount be given to the seller, but also presumably whoever now owned the sold individual would be responsible for feeding and providing shelter for that individual. In this way, the common populations of Japan created a strategy for survival. There was no certainty that a new owner would fulfill this obligation, but the promise of reprieve from daily struggles was impetus enough for the sale."

Another example from the same era:

"A didactic tale from 1283 tells the story of a small family consisting of a mother and son, who after experiencing severe famine, came to the realization they would soon starve to death. In the hope of saving his mother, the young boy offers to sell himself into bondage, and although the mother disagrees, he goes ahead with the plan."

Yes this is as bad as it sounds, but there is one thing I would like to get out of the way—this slave system did not function anything like the chattel slavery during colonialism. Strangely enough, these slaves had some rights they could fight their owners in court over. They could pay off debts and be set free. They were allowed to be married and have children with those outside of their class. They were not kept in cages or in chains like animals. (Silver linings! /s)

The term used for these slaves was 奴婢 (Nuhi) which roughly translates to “bonded person”. This is more in the contractual sense rather than the physical sense since most were slaves by contract or debt.

This kind of sounds like something binding vows could do, right? Well binding vows share no kanji with Nuhi using 縛り(Shibari) instead. However, Sukuna introduces the concept of binding vows with chains and a handshake.

Sukuna was also born unwanted to a starving mother during a time when starving people sold themselves or their relatives into slavery to survive. This can mean a lot of things for his upbringing and none of them are pleasant.

Here is a summary of what jobs Nuhi did:

"As stated previously, wealthy households frequently obtained slaves and assigned them to various domestic tasks. However, sources further illuminate trafficking of women into the sex trade of Kamakura Japan."

If you noticed, Sukuna's Cursed Technique is perfect for this. He can chop up veggies, butcher fish, till farmland, slash and burn farmland, light fires, and every other non-violent thing a knife and fire can be used for. If he wasn't exploited for exorcising curses, he absolutely would've been exploited for domestic tasks.

And to get to much more depressing line of work Sukuna could've been subjected to as a child, I'd like to discuss why someone as masculine as him would be associated with women's work in the first place.

The Treatment of Women in Ancient Japan

"In Japan prior to the Heian and Kamakura periods, women played prominent roles in religious activities as miko, which was akin to a female medium or female shaman...Since miko functioned as a sacred and integral part in religious communities, issues of impurity did not appear to be an issue. Instead, it was Buddhist ideas that linked the female form to impurity."

With the introduction of Buddhism, women began to be seen as innately impure due to the blood and fluids associated with childbirth and mensuration.

"In the Heian period, Buddhist temples such as such as Enryakuji and Tōdaiji, began barring women from entering the premises due to their defiled nature."

"prominent Buddhist discourse painted women as innately defiled and therefore unable to achieve enlightenment in their own female bodies."

"To be born as an innately defiled female was considered a karmic punishment for past actions."

Though not ostracized as much as outcasts, women were seen as innately unclean in a similar vein to Sukuna. Women were expelled from religious institutions but not the courts, while outcasts were tolerated by religious institutions and barred from the courts. (The courts and temples operated independently of each other, which is why it was possible for noble women to hold power despite being designated as unclean.)

A few months ago I made a joke about this panel:

"Sukuna’s two options were helping Uraume transition or becoming a girl himself."

This is still mostly a joke, but I do think Sukuna identifies more with women than with men. Not that Sukuna is a girl, but that he relates to them and their struggles better. (Keep in mind he does wear a women's yukata and a men's obi at the same time as Yujikuna.)

It's important to note is that this mystery woman here wears the clothes of a Miko or Shrine Maiden/Priestess—the main group of women that was displaced and persecuted because of the new religious doctrine. And like every other group without a proper social safety net, selling themselves into slavery became a survival strategy. They did have other options of course. In the case of Asobi, the Priestess that used to serve the courts, turned to entertainment and sex work after their exclusion.

"Either riding in boats or setting up shop on busy routes to the capital and religious sites, Goodwin argues that these performers were part of independent, possibly female-run organizations, which were not stigmatized until the later part of the Kamakura period. However, as Wakita Haruko has examined, at least some women involved in sexual entertainment were female indentured servants, serving as security on a loan issued by their parents."

In this way, the exact identity of the Miko in Sukuna's path may not matter. She might be a representation of those who accepted their exclusion and did their best to survive on society's terms. If the South choice is meant to represent returning to who Sukuna used to be, then it can also mean the types of struggles Mikos faced are his as well.

However, there was a temple that continued to accept women as followers—the Muroji Temple in Nara. Interestingly enough, this temple contains an inner sanctuary devoted to the founder of Shingon Buddhism, the type of Buddhism Tengen brought over. The mountain this temple is located on is also associated with a dragon spirit. Since there is historical precedent of at least one temple accepting a group of people seen as innately impure, a place like this may have also been a sanctuary for Sukuna.

With the information we have, it's not really possible to know exactly what awful thing happened to Sukuna. The most important takeaway from this is that the suffering he experienced was systemic. He didn't get unlucky with a few ignorant and bad people. This was the direct result of the Heian class system dehumanizing people. In other words, his choices were severely limited.

Sukuna's Other Choice

Going North with Uraume appears to be very similar what he did back in the Heian—taking in an abandoned child and looking after them. What makes this choice slightly different this time around is that the class system that oppressed him no longer exists in the modern era. Yes, he’ll absolutely face discrimination for being deformed, but the complete denial of his humanity at every turn for his appearance is gone. He won’t be treated as untouchable and inherently evil. Legally speaking, he has drastically more rights. Violence won’t be his only option moving up in the world.

I will always loathe that Sukuna had to die to obtain this. And that the “reformed” modern Jujutsu Society refuses to acknowledge the systemic failures of their institution. Kusakabe makes it very clear he still believes the immediate extermination of anything deemed “evil” is a valid way to go about things, even if it means the death of a child…as long as he doesn’t have to do it. (Hence him blaming Gojo for it, just like the higher ups.) After the fight, everyone passes blame around, absolves themselves of any wrongdoing, and decides no one is really at fault.

There were people at fault for this. There are institutions at fault for this. But their failure to confront those things directly is probably why Sukuna rejected Yuji’s offer so viciously. Instead of trying to understand Sukuna on his own terms, Yuji showed him the value of a simple life he was never allowed to have, then told him to die or go back into the cage.

Yuji offered Sukuna pity but no autonomy, which is exactly the way Hinin were treated by the religious institutions of old.

"However, Hosokawa argues that even in veneration of hinin as representations of Manjusri, Buddhist monks continue to discriminate against this outcast group and further perpetuate their low position in society. Hosokawa explains that although activity involved in charitable works towards hinin, Eison cared little about the salvation of hinin because he saw outcasts as divine only within the context of the ritual of assembly. Therefore, all charitable works directed at hinin were merely ceremonial. Hosokawa advocates the view that Eison believed hinin lacked ‘nature,’ meaning they were unable to study or practice Buddhism. Essentially, without nature, they had no ability to escape the cycle of re-birth through the study of Buddhism."

Sukuna even thinks of modern sorcerers like the ones of old. Why would he ever want to return to that?

His goals are simple; eat, play, and pass time until his dies. That’s not really evil now is it? But the people attacking him don’t know that. None of them ever stopped to asked because they assume him existing freely will bring evil.

But what does Sukuna do when he’s given a month-long truce a body he completely controls? He does what every minority group does when they are no longer being actively oppresed—he rests. He doesn’t go around killing or tormenting for fun. With his newfound freedom he secludes himself and lounges.

The fight in Shinjuku is essentially a group of well-meaning people from a corrupt institution beating an outcast that was ostracized by it into submission. Albeit for very good reasons.

Why did this fight change his mind?

If Sukuna is basically reliving past trauma via the Shinjuku fight, why did he decide this group of sorcerers was worth listening to? The simple answer of course is he lost to them. Sukuna believes the strong impose their will and the weak follow suit.

I don’t think that’s quite right. Sukuna used to be weak too. He was a child once. He used to controlled by others stronger than him. By his own logic he should’ve stayed like that, but he trained to get stronger and eventually rebelled.

Since Sukuna is a known liar and hides his feelings under several layers of repression, I’m inclined to believe this statement is also smokescreen. And after reading the Uraume Epilogue I am certain of this. But for now let’s revisit the Shinjuku fight, starting from the battle that made me realize Sukuna is indeed a pathetic sopping wet cat underneath it all—Sukuna vs Gojo.

Sukuna vs Gojo

Something fans picked up on during this fight was how Gojo dogwalked Sukuna when it came to Hand to Hand (H2H) combat. During their fight, Sukuna fails to land a single punch on Gojo’s face. It takes Yuta possessing Gojo’s body and fumbling around in it for Sukuna to finally punch that face. But it’s not just Gojo he sucks at with H2H combat. It’s everyone. Here is a compilation of Sukuna getting hit in the head or face.

This seems to conflict with Sukuna’s ability to learn anything visually. He sees someone do something and he can copy it immediately. This contradiction can be explained by him being Hinin.

Sukuna was considered an untouchable. Educated people were of a higher class and believed unclean things like him were to be avoided at all costs. This means that whatever education Sukuna obtained for himself was always at a distance. Aka watch and copy. And since H2H is mostly taught through body to body contact, Sukuna wasn’t allowed a proper sparing partner outside of the attempts to kill him.

In Part 2, I go over Sukuna’s fraud allegations for his copying of Gojo in particular. This is what lead me to realize that Sukuna spent 6 months plotting to kill a guy he met for 10 seconds. This insane level of pre-planning is also shaped by him being Hinin.

We know for a fact that Sukuna hunts deer/elk and that it’s safe to assume he driven to this because of his Hinin status. If you know anything about hunting, it’s that most of it is playing psychological mind games with creatures that are somehow complete geniuses despite having 2 brain cells. You don’t chase after a deer with a gun, you become obsessed with them. You study every little habit of theirs; when they hunger, what they eat, and where they defecate. Using this information, you set up the bait and wait in hiding for the perfect opportunity to kill them.

This is pretty much what Sukuna does to Gojo. He’s got a hunter’s obsession with him. In Part 4, I explain how this obsession might actually be unhinged courtship, but I don’t lay out why Gojo of all people seemingly means this much to Sukuna. This too can be explained by him being Hinin.

I’ve said it over and over, Gojo and Sukuna are twin flames. They are the strongest, isolated, dehumanized, exploited, self-taught, and really bad at showing affection. Part of this obsession is driven by Sukuna seeing himself in Gojo. He's being ordered around by others weaker than him in the same way Sukuna used to be.

But take note of this “I owe you a debt.” It’s easy to assume he means payback for punching him in the face. However…Gojo did actually do Sukuna a massive favor. He suspended his execution, even if it was primarily to save Yuji.

As I discussed before, Kegare was infectious. You touch something unclean and you become unclean yourself. By laws of Jujutsu Society and by social stigma around Kegare, Sukuna made Yuji equally as impure as himself. And Gojo went screw that, I’m going to look after you. He gave Yuji direct lessons, made sure all his basic needs were met, and treated him like a human. Behind everyone’s backs he hid the final finger, intending to let Yuji live for the duration of his natural life.

To Sukuna, Gojo is someone who would have taken him in and advocated for his humanity under different circumstances. Gojo is someone Sukuna would’ve loved to have as a teacher. And so he copies him. He learns and improves his own sorcery as if Gojo had intentionally taught him.

Through the Shinjuku fight, his experiences within Yuji, and Megumi’s memories, Sukuna gets a taste of what could’ve been. With Megumi in particular, he also gets to see what it’s like to be raised by someone who actually cares. Though not intentional, this is how Gojo teaches Sukuna love. This is why when Sukuna looks at Gojo, he thinks about love.

Sukuna choosing to go with Uraume is him copying Gojo one last time. After seeing that even if you’re isolated, exploited, and miserable, there’s still fulfillment in using your power to make sure someone else doesn’t go through what you did. It may not remove all that pain, but it makes it easier.

And bringing back Kegare’s opposite Hare (晴れ). The kanji used are in the Appare Da (天晴れだ) when Sukuna tells Gojo, “You cleared my skies.” (The Da at the end of this statement means it was pretty heartfelt too.) With this additional context, I think it can be taken to also mean that Gojo made Sukuna feel like he wasn’t impure.

Sukuna vs Yuji

Yuji and Megumi are the ones who ultimately make Sukuna realize that it's worth pursing guardianship regardless of marital status or blood relation. They are the two of Gojo’s students/children that are directly compared to Uraume.

Yuji who is also the same as Sukuna, fills the role of Gojo when he first chooses to look after Megumi. When he prevents Megumi from being sold by his father. Sukuna has seen both versions of this memory.

Since Sukuna is a twin to Wasuke and they are also the same, JJK 265 is Yuji showing Sukuna an entire alternate universe of the normal life he could've lived if he had been seen as human.

And even if he can’t ever be seen as human or live normally, Megumi tells him it’s ok to be improper and cherish someone anyways.

None of these 3 realize how greatly they’ve affected Sukuna. He barely admits to it even in death. But Sukuna had secretly wanted this from the start. The cracks started showing when he first tried to teach Megumi in his special little tsundere shark way.

There's also something to be said about Uraume making it to adulthood in a time where famine was rampant and parents would sell their children into slavery just to eat. Their cursed technique manifested around the age of 6, just like Megumi. The fact they survived means Sukuna was already doing a pretty good job as their guardian.

Other Things this Changes

I'm also looking at Sukuna's fondness towards Jogo in a whole new light. I thought that Jogo wanting nothing of him was the main reason he was favored. But there's more to it that that. It’s that he regards Sukuna’s life as inherently valuable. Jogo believes in a world where Sukuna has the right to exist as he is and how he wants. No one will try to control him or condemn him for something he had no say in.

He also stands out in his devotion to curses of any background. Mahito basically looks like a human, Choso and his brothers are half human, Sukuna is fully human, and Jogo accepts them all no questions asked. He’s willing to fight for people who exist differently than himself.

There's also that added “wanting to be seen as human” element. Jogo’s world is one where Sukuna would finally be seen as human. It’s the same logic that drove Choso to side with the Disaster Curses. He knew how difficult human society would make the lives of his brothers (both of which have 2 faces like conjoined twins), so he chose to fight for a world where that kind of discrimination no longer existed. (Which is why it's really sad he died and no one mourned him properly.)

And yes we can condemn the mass slaughter of humans as the wrong way to go about this. But the core problem is that Jujutsu Society branded them as taboo and in need of extermination or containment. They were driven into a corner and believed violence was the only way out. The only reason Choso was able to change was other sorcerers giving him a chance despite the hurt he caused. Something Sukuna didn't get outside of the offer to be caged.

Am I being too lenient with Sukuna here?

Absolutely. I am extremely biased.

To me at least, the type of "evil" Sukuna is has a lot nuance. It is very significant that someone as strong as him, who could basically do whatever he wanted (theoretically), took one willing servant in a time where slavery was widely practiced. (If you read the linked document, it's kind of up for debate how legal slavery was at the time.) It's also significant that the Heian crimes he was accused of were limited to cannibalism and murder. He's clearly got rules about his evilness and I really like that about him. I wanted to find the logic driving them and I think I've finally struck gold.

This didn't fit anywhere nicely. But consider the following:

"Earthly sins, on the other hand, were those that only affected individuals or forbidden actions, such as rape or cutting living flesh."

Sukuna's CT cuts living flesh. His very CT was considered impure in the Heian. The flames however, are more aligned with purification. It's just a neat little thing that shows Sukuna's duality imo.

He's also really good at archery. And though this is likely because his flame CT is a bow, he probably got good at it to hunt deer/elk on top of temple duties. (Just another way he enjoys corrupting the divine.)

But please remember, the only reason I've done all of this is because of Umineko's...

Without love, it cannot be seen.

#cactus yaps #Read Challenges to Survival: Responses of Outcasts and Commoners in Early Medieval Japan and Umineko now!#Posts that make it obvious I defended Edelgard on Twitter.#I've been running PR for Zelgius and Sephiran Fire Emblem since forever and they do so much worse than Sukuna.#Same type of trauma though. I will always defend minorities going insane from systemic discrimination.#Kind of wild that Sukuna's possession of Megumi can be read as evil adoption now. Thanks Uraume Epilogue.#When Sukuna looks at Gojo he not only thinks of love but raising a child. What did Gege mean by this?#Vaguely Sukugo but it's certainly a footnote compared to the rest of this.#Anyone versed in Japanese history PLEASE fact check me.#ryomen sukuna #jujutsu kaisen #jjk spoilers #jjk meta

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