Group items tagged

Both otaku and fujoshi

The moe character is a 'body without organs' (Deleuze and Guattari 1987), and the response to its virtual potentials is affect.

Massumi argues affect is a moment of unformed and unstructured potential (Massumi 2002). The experience, what he calls an 'intensity,' is outside of logical language and conscious control. Moe provides a word to express affect, or to identify a form that resonates and can trigger an intensity.

It is for this reason that moe is consistently misunderstood as first and foremost images of young girls instead of a response to virtual potentials

In the field interacting with otaku and fujoshi, I was constantly confronted by the concept of moe, and found it necessary to engage it.

These are both men and their discourse centers on male otaku, but I will argue from them a more general theory, applied later in the paper to fujoshi structures of desire.

Honda, a youth-oriented novelist and self-styled moe critic, defines moe as 'imaginary love'

the salient point is his judgment that a relationship with a mediated character or material representations of it is preferable to an interpersonal relationship.

the moe man is feminized

While recognizing the conservative nature of otaku sexuality, Azuma attempts to account for the schizophrenic presence of perversion in the moe image. For Azuma, otaku are postmodern subjects with multiple personalities engendered by their environment and enthusiastic media consumption

To feel moe for all characters in all situations, the narrative connecting characters or moments in time is de-emphasized.

cat ears,

response is unconnected with 'reality' and thus offers new potentials to construct and express affects.

Separating their desire from reality allowed for a new form of affect called moe.

conditioning of young girls into 'pure consumers'

Such a space is disconnected from social and political concerns, and exists for the preservation of the individual.

the media and consumption feeding into moe is a specific sort centered on affect.

Manga scholar Itou Gou argues that since the end of the 1980s characters in anime, manga and videogames became so appealing that fans desired them even without stories (Itou 2005). Ito dubs such character types 'kyara,' distinct from characters (kyarakutaa) embedded in narratives.

Proof of this can be found in the rise of 'parody' doujinshi,

The doll-like and semi-human Ayanami became the single most popular and influential character in the history of otaku anime; fans still isolate parts of the character to amplify and rearticulate in fan-produced works to inspire moe.

virtual potentiality

'moe otaku' a superficial fixation on surfaces and accelerated consumption of disposable moe kyara, impetus for him to declare this younger generation culturally 'dead'

One man I spoke with said, 'Moe is a wish for compassionate human interaction. Moe is a reaction to characters that are more sincere and pure than human beings are today.' Similarly, another man described moe as 'the ultimate expression of male platonic love.' This, he said, was far more stable and rewarding than 'real' love could ever be. Manga artist Akamatsu Ken stresses that moe is the 'maternal love' (boseiai) latent in men,[xxi] and a 'pure love' (junsui na ai) unrelated to sex, the desire to be calmed when looking at a female infant (biyoujo wo mite nagomitai) (Akamatsu 2005). 'The moe target is dependent on us for security (a child, etc.) or won't betray us (a maid, etc.). Or we are raising it (like a pet)' (Akamatsu 2005). This desire to 'nurture' (ikusei) characters is extremely common among fans. Further, moe is about the moment of affect and resists changes ('betrayal') in the future, or what Akamatsu refers to as a 'moratorium' (moratoriamu). Moe media is approached as something of a sanctuary from society (Okada 2008), and as such is couched in a discourse of purity.

I will now demonstrate how it is further possible to reduce people to characters, or to reduce reality to fantasy in pursuit of moe.

Association with the two-dimensional world, and lack of depth or access in the three-dimensional world, makes a maid moe.[

The appeal of the maid cannot purely be sexual: As many as 35 per cent of customers are women

this arose in Japan in the late stages of capitalism as a result of shifts in consumer-information society

bias towards male fans of anim

aoi erases the female presence because fans say female-male or even female-female couples[xxxvi] are too 'raw' (namanamashii). Put another way, the reality of relationships is removed from yaoi to make the moe response possible.

the ambiguous yaoi 'male' is quite literally a body without organs

Many other fujoshi I spoke with dated men even as they imagined possibilities of coupling them as characters with other men.[xl] As Saitou points out, the reality of heterosexual relationships and virtual possibilities of homosexual couplings are separate and coexistent (Saitou 2007). Journalist Sugiura Yumiko explains this as the crucial difference between fujoshi and otaku, who approach fantasy as an alternative for things that they actually want but cannot realize in this world (Sugiura 2006).[xli] A fujoshi, for example, would not 'marry' a two-dimensional character the way some otaku advocate;

Sugiura is importantly highlighting that fantasy and reality are separate and coexistent, but this is widespread in moe culture and not solely a female quality.[xlii] As much as male otaku boast of their two-dimensional wives, they often do so with levity as a self-conscious performance

While it is true that men tend to feel moe for single characters that they can possess while women feel moe for relationships or character couplings, this broad difference is fast disappearing. In truth, the media popular among so-called 'moe otaku' in recent years has come to resemble yaoi aesthetics: multiple girls in a nostalgic or fantastic world with minimal male presence and heightened emphasis on relationships and emotions

In all cases, the database (Azuma 2009) is present. The elements that constitute and indicate a certain type of top or bottom, for example glasses or hairstyle or height, are predetermined; any given top or bottom is a construct of defined character traits and behavior.

One of the most recognizable features of the moe phenomenon is the anthropomorphization of objects into objects of desire. Otaku turn cats, war machines, household appliances and even men of historical significance into beautiful little girls to trigger moe. Reality is flattened, and from it emerge polymorphous forms of stimulation. Similarly, fujoshi can rearticulate anything into beautiful boys and sexualized yaoi relations. Moe characters can be based on a written description or drawn image, a physical person or even anthropomorphized animals, plants and objects.

The erotic fantasy effectively re-mystified their world, adding a layer of potential to the mundane (the very ground under their feet!) and making the familiar queer and exciting. Latent potential so unlocked, the three friends replayed the moe relationship across other potential players such as shampoo and conditioner, knife and spoon, salt and pepper.

More startling and subversive is 'moe politics' (seiji moe), where national histories, international relations and imposing world leaders are reduced to moe characters across which yaoi romance can be read.

It should be noted that Hetaria was written by a man, and these sorts of stories are becoming increasingly popular among young men known as 'fudanshi' (rotten boys).

it precisely because it is pure that it can give birth to such perverse and polymorphous possibilities.

At the very least, for the time being there is going to be a chilling effect on anime and manga creators. They will constantly have to stop and assess their works against the law, or what the lawyers in the company interpret the law to be. Publishers will be forced to become more conservative with their stories, potentially sidestepping any criticism or commentary on major social issues.

As Simon Jones of Icarus Publishing pointed out in a blog post in June celebrating the defeat of the “Nonexistent Youth Bill” (possibly NSFW content), the anime and manga industries are “predominantly female” and any legislation restricting creativity in these industries would have a disproportionate effect on the female workforce. I think this is even more of a concern with Bill 156. I don't think the majority of shounen series will experience much fallout from the bill. However, an emphasis on sex and relationships is more frequently seen in shoujo, josei, and yaoi manga, where both the creators and consumers are largely female. Although it seems gender-neutral on the surface, it could be women who feel the brunt of the enforcement of Bill 156.

Many Japanese publishers are against this bill for many of the same reasons they were against the first “nonexistent youths” bill – it unevenly restricts freedom of speech and is so vaguely worded that they are unsure if the manga or anime they are putting out would be in violation.

The bill also doesn't mention doujinshi and other works created by fans. Of course, a lot of doujinshi with sexual content are already for adults only, so it would have little effect even if the law applied to such fan creations. Also, the main punishment for breaking the law is removal of access to distribution and retail, which wouldn't really impact artists who may make more of their sales directly to fans at Comiket.

the bill has nothing to say about any manga or anime that's currently considered adult. All of those titles that are currently for sale only to people over the age of eighteen won't be directly impacted by this. I've seen a number of people saying that they might be in favor of this bill because it would get rid of some of the horribly violent manga that feature sex with underage characters. However, this bill has absolutely nothing to say to anime or manga like that – they would still be able to be sold to adult consumers.

The bill puts an emphasis on self-regulation, with the expectation that publishers will begin policing themselves. (However, this may be hard to do since the bill is still vaguely worded.) If a publisher runs afoul of the bill too many times, then they may face what is in essence a blacklist, with no distributors or retailers able to carry their products.

The bill goes into effect in April 2011, and it's presumed that materials that were published before this date won't be affected. However, new editions of previously published anime and manga will presumably fall under this law.

Since Dan Kanemitsu has been writing frequently about this bill, I'll just quote his summary of the relevant portion of it, which will restrict “any manga, anime and video games that feature any sexual acts that would violate criminal codes or Tokyo ordinances OR sexual depictions between close relatives who could not legally get married to be treated as adult material IF they are presented in [an] ‘unjustifiably glorified or exaggerated manner.’” In some ways the language of the bill clarifies things, since we no longer have to try to figure out if a character meets the qualifications of being a “youth” in order for the restrictions in the bill to apply. However, by taking out the language regarding youth, it actually means that Bill 156 could have a potentially wider reach than the one that was defeated earlier in the year. Additionally, the part about presenting such scenes in an “unjustifiably glorified or exaggerated manner” is open to a wide variety of interpretations.