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As previously mentioned, the Japanese are really into mascots which, as recent research has shown, are self-representational (Okida & Takemoto, 2017), being used to represent regions of Japan, companies, universities, and in kindergarten name tags, individual Japanese. Why are the Japanese so keen on representing themselves with mascots? How do mascots represent the self?
McDermott (1996) noted that palaeolithic "Venus" figuries often have diminutive legs and enlarged torsos. McDermott very cleverly theorised that these ancient statuettes may be representing a first person view of the self, such as that drawn by Ernst Mach (1896, top left). McDermott surmised that palaeolithic sculptors may have chosen a first person perspective on self due to the fact that they lacked mirrors. Another possibly explanation is provided by Rochat (2008, 2009) who argues that the intra-psychic other many theorists deem prerequisite to our ability to cognise self -- such as "the generalised other" of Mead (1934), or the "impartial spectator" of Adam Smith (1770) - is represented by this first-person view of self. This would explain why Adam Smith may also have refered to the "impartial spectator" as "the invisible hand."
In other words we may see our third person images, such as our mirror image as a person, from the perspective of the "headless" (Harding, 1986) spindly-legged first person self-image. If this is true, as Rochat argues, then the first person self is an important part of our psychology and it may be for this reason that palaeolithic peoples chose to represent it in their figurines.
Further, if the Rochat hypothesis is correct, one would expect there to be contemporary representations of fist-person self-images. It seems to me that the Japanese style mascots or yurukyara, share the "lozenge shaped" diminutive limbs of Venus figurines (see the three central mascots upon which I have superimposed red arrows) and may be popular self-representational images since they represent the first-person self. If at the same time these images are those of infra-psychic others, it could be argued, following Freud (1961), that these mascots represent spirits, deities, Gods or, in this particular case Japanese kami. Indeed, traditional representations of kami such as the seven gods of happiness, and the gods of wind and thunder, often have enlarged torsos and diminutive limbs.
Images of mascots from the Google search page for yurukyara">Google search page for yurukyara.
Bibliography
Harding, D. E. (1986). On having no head. Zen and the Re-Discovery of the Obvious. London/Boston/Henley: Arkana.
Freud, S. (1961). The Ego and the Id. Standard Edition, 19: 12-66. London: Hogarth Press. Retrieved from icpla.edu/wp-content/uploads/2012/10/Freud-S.-The-Ego-and...
Mach, E. (1897). Contributions to the Analysis of the Sensations. (C. M. Williams, Trans.). The Open court publishing company. Retrieved from www.archive.org/details/contributionsto00machgoog
McDermott, L. R. (1996). Self-representation in Upper Paleolithic female figurines. Current Anthropology, 37(2), 227–275. Retrieved from www.ucmo.edu/art/facstaff/documents/Self-Representationin...
Mead, G. H. (1967). Mind, self, and society: From the standpoint of a social behaviorist (Vol. 1). The University of Chicago Press. (Original work published 1934)
Okida, K., & Takemoto, T. (2017, March). Mascots as Self: Yurukyara, Identity and Guam Tourism. Oral Presentation presented at the College of Liberal Arts and Social Sciences 38th Annual Research Conference, University of Guam.
Rochat, P. (1998). Self-perception and action in infancy. Experimental Brain Research, 123(1–2), 102–109. doi.org/10.1007/s002210050550
Rochat, P. (2009). Others in mind: Social origins of self-consciousness. Cambridge University Press. Retrieved from books.google.co.jp/books?hl=en&lr=lang_en|lang_fr|lan...
Smith, A. (2002). Adam Smith: The Theory of Moral Sentiments. Cambridge University Press. Retrieved from www.ibiblio.org/ml/libri/s/SmithA_MoralSentiments_p.pdf# (Original work published 1770)
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