Nesta pesquisa procuramos investigar a animação japonesa como uma máquina para compreendermos como a copresença evolucionária de outros seres — técnicos e animais — potencializa outras compreensões sobre o humano. Com esse posicionamento, procuramos demonstrar como o humanismo, além de se constituir como um modelo filosófico, científico e civilizacional, também propôs uma visão estética sobre o humano. Para realizar uma abertura dessa herança, procuramos traçar uma genealogia do humano e dos objetos técnicos em correlação. A compreensão do anime como uma máquina parte da teoria de Thomas Lamarre, em conjunto com as teorizações de Gilbert Simondon, Félix Guattari e Gilles Deleuze. O viés da análise tem o pressuposto de que, se a construção da animação se dá por layers, ou camadas que misturam diferentes técnicas e perspectivas visuais, poderíamos dizer que elas revelam a suis generis de pensamento em ação na animação. O humano também é pensado como uma construção, assim a relação de explosão do humanismo e da implosão do antropocentrismo visa desterritorializar o humano nos seus componentes teóricos e poéticos. O surgimento da teoria pós-humanista foi inicialmente pavimentado graças à desterritorialização posta sobre o humano no pós-estruturalismo. Para aprofundar esse argumento partimos da herança em Nietzsche e Derrida até autores pós-humanistas como Donna Haraway, Cary Wolfe, Rosi Braidotti e Stefan Herbrechter. Após estabelecermos um panorama da animação de ficção científica no Japão, iremos nos debruçar na análise das animações Rebuild of Evangelion 3.0: You Can (Not) Redo (2012) dirigida por Hideaki Anno e Ghost in the Shell: Innocence (2004) dirigida por Mamoru Oshii. De uma maneira geral a pesquisa foi dividida em três seções: pós-humanismo e techno-poética, máquina anímica e visões explosivas do humano. Na primeira, procuramos evidenciar uma genealogia do humano com atenção à sua coevolução e historicidade com os objetos técnicos, estabelecendo relações entre regimes de pensamento e estese. A segunda seção diz respeito às configurações da máquina anímica, suas relações com a tradição estética japonesa e com elementos da estética humanista, tal qual a perspectiva cartesiana. Procuramos demonstrar a existência de outros modelos visuais como uma abertura da heterogênese da máquina. A terceira seção é na qual iremos analisar as visões explosivas do humano na animação japonesa através das categorias analíticas propostas por Lamarre. Nossa hipótese é demonstrar como a máquina anímica poderia permitir uma heterogênese pós-humana através da dobra comunicacional do intervalo anímico. / In this research, we seek to investigate Japanese animation as a machine to understand how the evolutionary coo presence of other beings — technical and animal — enhances new understandings about the human. With this position, we try to demonstrate how humanism, besides constituting itself as a philosophical, scientific and civilizational model, also proposed an aesthetic vision about the human. To open this inheritance, we traced the genealogy of human and technical objects in correlation. The understanding of anime as a machine starts with the theory of Thomas Lamarre, together with the theorizations of Gilbert Simondon, Felix Guattari and Gilles Deleuze. Our analysis approach has the assumption that if the construction of the animation is made of layers that mix different techniques and visual perspectives, we could say that they reveal the suis generis of thought in action in the animation. We affirm that the human is a construction, so the relation of humanism explosion and the implosion of anthropocentrism aims to deterritorialize the human in its theoretical and techno-poetic components. The emergence of post-humanist theory has a debt to the deterritorialization put on the human in the post-structuralist theory. To deepen this argument we start from the inheritance in Nietzsche and Derrida to posthumanist authors like Donna Haraway, Cary Wolfe, Rosi Braidotti and Stefan Herbrechter. After we stablished an overview of science fiction animation in Japan, we will focus our analyses with the animations Rebuild of Evangelion 3.0: You Can (Not) Redo (2012) directed by Hideaki Anno and Ghost in the Shell: Innocence (2004) directed by Mamoru Oshii. In general, the research was divided into three sections: posthumanism and techno-poetics, the animetic machine and explosive visions of the human. In the first, we try to show a genealogy of the human with attention to its coevolution and historicity with the technical objects, establishing relations between regimes of thought and aesthetic. The second section concerns the configurations of the animetic machine, its relations with the Japanese aesthetic tradition, and elements of humanistic aesthetics, such as the Cartesian perspective. We try to demonstrate the existence of other visual models as an opening of the heterogenesis of the animetic machine. The third section is where we will analyze the explosive visions of the human in Japanese animation through the analytical categories proposed by Lamarre. Our hypothesis is to demonstrate how the animetic machine could allow a post-human heterogenesis through the communication fold of the animetic interval.

Submitted by Roberth Novaes (roberth.novaes@live.com) on 2018-08-24T17:07:15Z No. of bitstreams: 1 Texto final - completo.pdf: 2350639 bytes, checksum: 1f5031a1807d2b7934e86d95eeba1201 (MD5) / Approved for entry into archive by Setor de Periódicos (per_macedocosta@ufba.br) on 2018-08-27T20:18:30Z (GMT) No. of bitstreams: 1 Texto final - completo.pdf: 2350639 bytes, checksum: 1f5031a1807d2b7934e86d95eeba1201 (MD5) / Made available in DSpace on 2018-08-27T20:18:30Z (GMT). No. of bitstreams: 1 Texto final - completo.pdf: 2350639 bytes, checksum: 1f5031a1807d2b7934e86d95eeba1201 (MD5) / CAPES / A dissertação intitulada Ali é o leste e Julieta é o Sol: Romeu e Julieta renascem em anime na Terra do Sol Nascente se insere no campo dos Estudos de Tradução e toma como objeto de pesquisa o texto dramático Romeu e Julieta (1594) escrito por William Shakespeare e sua tradução em anime, Romeo x Juliet, escrito por Reiko Yoshida, dirigido por Fumitoshi Oizaki, desenhado por Hiroki Harada e lançado no Japão em 2007. Entendendo a tradução como atividade cultural e criativa e o tradutor como sujeito cultural que sempre dialogará com seu contexto ao produzir sua obra, a pesquisa analisa de que forma os tradutores de Romeo x Juliet transformam o texto shakespeariano e criam um novo texto considerando as idiossincrasias do formato de chegada e a rede de expectativas do público-alvo, estabelecendo, ao mesmo tempo variados diálogos não apenas com Romeu e Julieta, mas também com diversas outras peças shakespearianas. A fim de conduzir tal discussão, nos concentramos, em um primeiro momento, no texto de partida e seu contexto de produção a partir das reflexões de Vivien Kogut (2003), Anthony Burgess (1996), Barbara Heliodora (2008), Marjorie Garber (2004) e David Benvington (2004). Em seguida, abordamos o universo dos mangás e animes, suas histórias, características e convenções com base nas considerações de Timothy Craig (2000), Afonso Moliné (2004), Paul Gravett (2006), Cristiane Sato (2007) Robin Brenner (2007) e Kinko Ito (2008). Por fim, nos dedicamos à análise dos aspectos selecionados em Romeo x Juliet e para isso utilizamos reflexões de pesquisadores como Gilles Poitras (2001), Dani Cavallaro (2010a; 2010b), Robert Stam (2006) Tiphanie Samoyault(2008) e Cristina Carneiro Rodrigues (2000). / The dissertation entitled Ali é o leste e Julieta é o Sol‟: Romeu e Julieta renascem em anime na Terra do Sol Nascente is within the field of Translation Studies and comprises, as its research objects, the dramatic text Romeo and Juliet (1594), by William Shakespeare and its translation into the anime Romeo x Juliet, written by Reiko Yoshida, directed by Fumitoshi Oizaki, designed by Hiroki Harada, and released in Japan in 2007. This research aims at analyzing how the translators transform the Shakespearean text into a new one considering the particularities of the final format as well as the target audience expectations, while establishing a variety of dialogues not only with Romeo and Juliet but also with other Shakespearean plays. Therefore, it is of great importance here to understand the translation process as a cultural and creative activity and the translator as a singular individual who will always establish connections with his context to produce his work. To unfold this discussion, we focus at first on the source text and its context of production along with the reflections developed by Vivien Kogut (2003), Anthony Burgess (1996), Barbara Heliodora (2008), Marjorie Garber (2004) and David Benvington (2004). Then, we approach the world of manga and anime, their history, features, and conventions based on considerations by Timothy Craig (2000), Alfonso Moliné (2004), Paul Gravett (2006), Cristiane Sato (2007) Robin Brenner (2007) and Kinko Ito (2008). Finally, we develop an analysis of selected aspects from Romeo x Juliet based on the works of researchers such as Gilles Poitras (2001), Dani Cavallaro (2010a; 2010b), Robert Stam (2006) Tiphanie Samoyault (2008) and Cristina Carneiro Rodrigues (2000).

Nesta pesquisa procuramos investigar a animação japonesa como uma máquina para compreendermos como a copresença evolucionária de outros seres — técnicos e animais — potencializa outras compreensões sobre o humano. Com esse posicionamento, procuramos demonstrar como o humanismo, além de se constituir como um modelo filosófico, científico e civilizacional, também propôs uma visão estética sobre o humano. Para realizar uma abertura dessa herança, procuramos traçar uma genealogia do humano e dos objetos técnicos em correlação. A compreensão do anime como uma máquina parte da teoria de Thomas Lamarre, em conjunto com as teorizações de Gilbert Simondon, Félix Guattari e Gilles Deleuze. O viés da análise tem o pressuposto de que, se a construção da animação se dá por layers, ou camadas que misturam diferentes técnicas e perspectivas visuais, poderíamos dizer que elas revelam a suis generis de pensamento em ação na animação. O humano também é pensado como uma construção, assim a relação de explosão do humanismo e da implosão do antropocentrismo visa desterritorializar o humano nos seus componentes teóricos e poéticos. O surgimento da teoria pós-humanista foi inicialmente pavimentado graças à desterritorialização posta sobre o humano no pós-estruturalismo. Para aprofundar esse argumento partimos da herança em Nietzsche e Derrida até autores pós-humanistas como Donna Haraway, Cary Wolfe, Rosi Braidotti e Stefan Herbrechter. Após estabelecermos um panorama da animação de ficção científica no Japão, iremos nos debruçar na análise das animações Rebuild of Evangelion 3.0: You Can (Not) Redo (2012) dirigida por Hideaki Anno e Ghost in the Shell: Innocence (2004) dirigida por Mamoru Oshii. De uma maneira geral a pesquisa foi dividida em três seções: pós-humanismo e techno-poética, máquina anímica e visões explosivas do humano. Na primeira, procuramos evidenciar uma genealogia do humano com atenção à sua coevolução e historicidade com os objetos técnicos, estabelecendo relações entre regimes de pensamento e estese. A segunda seção diz respeito às configurações da máquina anímica, suas relações com a tradição estética japonesa e com elementos da estética humanista, tal qual a perspectiva cartesiana. Procuramos demonstrar a existência de outros modelos visuais como uma abertura da heterogênese da máquina. A terceira seção é na qual iremos analisar as visões explosivas do humano na animação japonesa através das categorias analíticas propostas por Lamarre. Nossa hipótese é demonstrar como a máquina anímica poderia permitir uma heterogênese pós-humana através da dobra comunicacional do intervalo anímico. / In this research, we seek to investigate Japanese animation as a machine to understand how the evolutionary coo presence of other beings — technical and animal — enhances new understandings about the human. With this position, we try to demonstrate how humanism, besides constituting itself as a philosophical, scientific and civilizational model, also proposed an aesthetic vision about the human. To open this inheritance, we traced the genealogy of human and technical objects in correlation. The understanding of anime as a machine starts with the theory of Thomas Lamarre, together with the theorizations of Gilbert Simondon, Felix Guattari and Gilles Deleuze. Our analysis approach has the assumption that if the construction of the animation is made of layers that mix different techniques and visual perspectives, we could say that they reveal the suis generis of thought in action in the animation. We affirm that the human is a construction, so the relation of humanism explosion and the implosion of anthropocentrism aims to deterritorialize the human in its theoretical and techno-poetic components. The emergence of post-humanist theory has a debt to the deterritorialization put on the human in the post-structuralist theory. To deepen this argument we start from the inheritance in Nietzsche and Derrida to posthumanist authors like Donna Haraway, Cary Wolfe, Rosi Braidotti and Stefan Herbrechter. After we stablished an overview of science fiction animation in Japan, we will focus our analyses with the animations Rebuild of Evangelion 3.0: You Can (Not) Redo (2012) directed by Hideaki Anno and Ghost in the Shell: Innocence (2004) directed by Mamoru Oshii. In general, the research was divided into three sections: posthumanism and techno-poetics, the animetic machine and explosive visions of the human. In the first, we try to show a genealogy of the human with attention to its coevolution and historicity with the technical objects, establishing relations between regimes of thought and aesthetic. The second section concerns the configurations of the animetic machine, its relations with the Japanese aesthetic tradition, and elements of humanistic aesthetics, such as the Cartesian perspective. We try to demonstrate the existence of other visual models as an opening of the heterogenesis of the animetic machine. The third section is where we will analyze the explosive visions of the human in Japanese animation through the analytical categories proposed by Lamarre. Our hypothesis is to demonstrate how the animetic machine could allow a post-human heterogenesis through the communication fold of the animetic interval.

Culture has always had a substantial influence on how art is perceived and executed. Artists have, more often than not, let their own backgrounds and experiences influence the way their art is produced; those who merely view art form opinions about works through their own cultural understanding. What makes art and what their own backgrounds allow them to distinguish art as is often defined by cultural origins. My observation is that, in this new age, there are distinct cultural biases, particularly within the U.S., that create social pressures to produce certain types of art, and anyone who operates outside that realm is disadvantaged. I have created imagery to highlight the distress that cultural biases have caused in my own life—as an artist who follows a style outside my culture—and in the lives of other artists who share my struggles, in an allegorical and comical sense.

For those who are not new to the world of Japanese animation, known mainly as anime, the debate of "dub vs. sub" is by no means anything out of the ordinary, but rather a very heated argument amongst fans. The study will focus on the differences in the US English version between the two approaches of translating audio-visual media, namely subtitling (official subtitles and fanmade subtitles) and dubbing, in a qualitative context. More precisely, which of the two approaches can store the most information from the same audiovisual segment, in order to satisfy the needs of the anime audience. In order to draw substantial conclusions, the analysis will be conducted on a corpus of 1 episode from the first season of the popular mid-nineties TV animated series, Sailor Moon. The main objective of this research is to analyze the three versions and compare the findings to what anime fans expect each of them to provide, in terms of how culture specific terms are handled, how accurate the translation is, localization, censorship, and omission. As for the fans’ opinions, the study will include a survey regarding the personal preference of fans when it comes to choosing between the official subtitled version, the fanmade subtitles and the dubbed version.

The mahō shōjo or “magical girl”, genre of Japanese animation and manga has maintained a steady, prolific presence for nearly fifty years. Magical Girl series for the most part feature a female protagonist who is between the ages of nine and fourteen - not a little girl but not yet a woman. She is either born with or bestowed upon the ability to transform into a magical alter-ego and must save the world from a clear and present enemy. The magical girl must to work to balance her “normal life” – domestic obligations, educational obligations, and interpersonal relationships – with her duty to protect the world. I will argue that the "transformation" of an ordinary girl into a magical girl heroine is a mechanism of personal and spiritual growth within a liminal space that provides the heroine and the female fans who read these series with the tools needed to grow in a supportive community. I will build a framework using Joseph Campbell’s mythic narrative and Vladimir Propp’s folktale morphology to illustrate how the narrative pushes the heroine to grow and mature in a way that honors her individual self. Furthermore, I will illustrate how female fans disseminate these works as consumers, creators, and producers. Magical girl series, particularly ones marketed to school girl audiences, are published in manga magazines that encourage engagement between the readers and artists while initiating young readers into the world of manga. / Graduate

La globalización afecta en varios aspectos a los diferentes países del mundo y prueba de esta inevitable convergencia de culturas es el anime y el impacto que éste ha tenido y sigue teniendo a nivel mundial. Por ello, en el siguiente trabajo de investigación se tiene como objetivo general, hacer un análisis del proceso de transculturación del anime Naruto en la generación Y y Z de la comunidad otaku en Lima desde el año 2000 hasta la actualidad, y teniendo como objetivos específicos, analizar la influencia del anime en la formación de su identidad y analizar de qué manera la narrativa del anime influye en que este se mantenga como un fenómeno global. Estudiosos como: Luis Vidal y Alessandra Gamarra, han tomado a Naruto para explicar, por un lado, la influencia cultural que ejerce el anime y la formación de una nueva subcultura a partir de ésta. Por otro lado, la representación del odio y la violencia bélica en los caminos del dolor de Pain. En otros países de Latinoamérica también se han venido desarrollando diferentes estudios en relación al anime y su influencia, desde un punto de vista audiovisual como sociológico. Por último, en cuanto a los sujetos de estudio en esta investigación: se tiene al anime de Naruto y personas dentro de los 18-30 años, fanáticos del anime. / Globalization affects in different aspects the different countries of the world and proof of this inevitable convergence of cultures is anime and the impact that it has had and continues to have worldwide. Therefore, in the following research work, the general objective is to make an analysis of the transculturation process of the Naruto anime in generation Y and Z of the otaku community in Lima from 2000 to the present, and having specific objectives , analyze the influence of anime on the formation of their identity and analyze how the anime narrative influences that it remains a global phenomenon. Scholars such as: Luis Vidal and Alessandra Gamarra, have taken Naruto to explain, on the one hand, the cultural influence exerted by anime and the formation of a new subculture from it. On the other hand, the representation of hatred and war violence in Pain's pain paths. In other Latin American countries, different studies have also been carried out in relation to anime and its influence, from an audiovisual and sociological point of view. Finally, as for the study subjects in this research: you have Naruto anime and people within the range of 18-30 years old, anime fans. / Trabajo de investigación

The purpose of this study is to examine whether manga and anime can be used as learning materials. Manga is one of the biggest entertainments in Japan and is read all over the world. Many Japanese language learners read manga for fun and use it as a learning material. Similarly, several Japanese language learners watch anime for fun and use it as a learning material. Due to the fact that Japanese language learners use manga and anime as learning materials, this study examines whether using manga and anime together provide high contribution for inferring novel words. There were 6 participants analyzed in this study. The result showed that using both materials together had positive effects on Japanese language learners’ inferencing skills if there is no huge difference for the amount of information between manga and anime. However, if there is a huge difference for the amount of information, most Japanese language learners did not get any effect. These results indicate that using manga and anime together provide high contribution.

Hollywood adaptations of Japanese stories derived from manga have failed to connect with a Western audience, and not for a lack of fan interest. Instead, the core issues one encounters are matters of mistranslation, which construct the fatal flaws of American adaptations of manga. In my research, I identify three major errors in adaptation typically present in these narratives. First, I discuss mistranslations of story via analysis of Netflix’s 2017 adaptation of Death Note, which includes plot reduction for the sake of time and budget restraints, as well as conflict rearrangement to fit the traditional Hollywood mold. Next, I discuss mistranslations of cultural values, as successful adaptations of Japanese manga that are accessible in an American context require a trans-cultural fluency American studios seem to lack; I use Paramount Pictures’ Ghost in the Shell (2017) to illustrate this point. Finally, mistranslations of form are present in these failed adaptations. In order to bring the spirit of a manga to life on-screen, many directors have tried to replicate the style of this apparatus to film, often with unsuccessful results due to its jarring deviation from the Western norm. Spike Lee’s Old Boy (2013) becomes case-in-point in this section as I contrast the apparatus of anime to film. Ultimately, I conclude that successful adaptations are quite possible; one merely needs to select the right story and cater it to what American fans of manga find fascinating about the genre—its cultural authenticity and wholly original (and decidedly non-American) ideas.

Syftet med denna studie är att studera religiösa och kulturella inslag inom anime-serien Avatar. The Last Airbender med en hermeneutisk metod. Uppsatsen börjar med en övergripande genomgång av de buddhistiska, hinduiska samt andra österländska aspekter som hittades i materialet. Här får läsaren en inblick i de delar av religionen som senare kopplas till materialet. Författaren utgår från sina förkunskaper kring religionerna för att utvinna de religiösa fenomen som förekommer i den populärkulturella tv-serien. Slutsatsen av denna uppsats påvisar att det fanns många aspekter av religionerna representerade i anime-serien. Författaren anser att seriens skapare har vävt in de religiösa och kulturella aspekterna bra i serien och med stor sannolikhet så har de religiösa perspektiven tagits med för att på något sätt fostra de unga personer som tittat på serien.