<p>Uppsatsens syfte är att se hur homosexuella diskurser är framställda i utvalda japanska tecknade TV-serier för barn, samt hur dessa ändrats när dessa TV-serier importerats till USA.</p><p>Med utgångspunkt från Norman Faircloughs diskursanalytiska modell har nyckelscener från de utvalda TV-serierna Cardcaptor Sakura och Sailor Moon analyserats från ett queerteoretiskt perspektiv.</p><p>I de anime jag analyserat är homosexuella respektfullt gestaltade och det är sällan fokuserat på homosexualiteten. Dock förekommer vissa heteronormativa mönster som att maskulint och feminint kompletterar varandra även i samkönade par. Homosexualitet är dessutom inte alltid så tydligt framställt vilket kan tyda på osynliggörande eller inkludering på samma villkor som heterosexualitet. I de amerikanska versionerna har homosexualitet helt censurerats genom klipp i scener och ändrade dialoger. I ett fall har en man gjorts om till kvinna så att förhållandet istället blivit heterosexuellt och i ett annat fall har ett kärlekspar gjorts om till kusiner.</p> / <p>The purpose of the thesis is to explore how homosexual discourses are represented in chosen japanese children’s cartoons (anime) and how these have been altered when imported to the USA.</p><p>With benchmark of Norman Fairclough’s discourse analysis model, key scenes from the chosen anime Cardcaptor Sakura and Sailor Moon have been analysed from a queer theoretical perspective.</p><p>In the anime I have studied, homosexual characters are represented with respect and it's rarely focused on homosexuality. However, some heteronormative patterns appear in the sense of masculinity and femininity being supplements also when it comes to same-sex couples. Moreover homosexuality is not always obvious in it's representations, which can either be a sign of trying to make it invisible or include it on the same conditions as heterosexuality. In the American versions, homosexuality has been totally censored with methods such as scene cuts and altered dialouges. In one case a man was made into a woman, making the relationship heterosexual. In another case a couple was made into cousins instead of lovers.</p>

Uppsatsens syfte är att se hur homosexuella diskurser är framställda i utvalda japanska tecknade TV-serier för barn, samt hur dessa ändrats när dessa TV-serier importerats till USA. Med utgångspunkt från Norman Faircloughs diskursanalytiska modell har nyckelscener från de utvalda TV-serierna Cardcaptor Sakura och Sailor Moon analyserats från ett queerteoretiskt perspektiv. I de anime jag analyserat är homosexuella respektfullt gestaltade och det är sällan fokuserat på homosexualiteten. Dock förekommer vissa heteronormativa mönster som att maskulint och feminint kompletterar varandra även i samkönade par. Homosexualitet är dessutom inte alltid så tydligt framställt vilket kan tyda på osynliggörande eller inkludering på samma villkor som heterosexualitet. I de amerikanska versionerna har homosexualitet helt censurerats genom klipp i scener och ändrade dialoger. I ett fall har en man gjorts om till kvinna så att förhållandet istället blivit heterosexuellt och i ett annat fall har ett kärlekspar gjorts om till kusiner. / The purpose of the thesis is to explore how homosexual discourses are represented in chosen japanese children’s cartoons (anime) and how these have been altered when imported to the USA. With benchmark of Norman Fairclough’s discourse analysis model, key scenes from the chosen anime Cardcaptor Sakura and Sailor Moon have been analysed from a queer theoretical perspective. In the anime I have studied, homosexual characters are represented with respect and it's rarely focused on homosexuality. However, some heteronormative patterns appear in the sense of masculinity and femininity being supplements also when it comes to same-sex couples. Moreover homosexuality is not always obvious in it's representations, which can either be a sign of trying to make it invisible or include it on the same conditions as heterosexuality. In the American versions, homosexuality has been totally censored with methods such as scene cuts and altered dialouges. In one case a man was made into a woman, making the relationship heterosexual. In another case a couple was made into cousins instead of lovers.

Depuis la fin des années 90, la plupart des animes n'arrivent en Europe qu’en DVD, alors qu’ils ont occupé largement les programmes pour enfants, il y a 30 ans. Rompant avec le circuit marketing habituel qui impose un passage à la télévision avant d'être éditées pour le marché de la vidéo, les animes édités en DVD illustrent une forme de « démédiation » des séries TV. De rendez-vous télévisuels, ils sont "re-conditionnés" en œuvres vendues directement au public pour qu'il les collectionne. Cette thèse étudie la manière dont les publics acceptent d’entrer dans cette logique de collection. L’hypothèse suivie a été celle de la ciné-vidéophilie qui postule une convergence entre des pratiques autrefois distinctes de cinéphiles et de vidéophiles. Cette recherche combine les études de réception et la sociologie des usages, permettant d'éclairer sous cet angle spécifique le développement des stratégies transmédia à l’œuvre dans les industries du divertissement audiovisuel. / Since the end of the 1990’s, most Japanese animated TV series have been arriving in Europe as DVDs, even though they used to be the main content of children TV programs 30 years ago. Breaking away from the usual marketing circuit which usually imposes a television broadcasting of a series before it is edited for the video market, animes on DVD illustrate a form of TV series « demediation ». Through this “repackaging” process, they are turned from regular TV programs into collectibles, directly sold to consumers . This dissertation studies the ways anime publics accept or not this logic of collecting TV series. The hypothesis offered is that of cine-videophilie, based on the premisse of a convergence of formerly distinct cinephile and videophile practices. This research combines reception studies and sociology of technology, thus highlighting under this specific angle some present developments in the transmédia processes at work within the audiovisual entertainment industries.

The films of Hayao Miyazaki have been praised world-wide for their strong female characters and their wide range of gender representation. While most of previous research has been focusing on narrative, in particular, characters’ social behaviour therein, or their visual appearance, this thesis aims to understand whether these praised films do challenge the usual gender stereotypes associated with contemporary Japanese society and popular fiction also linguistically. Specifically, it focuses on questions, compliments, and interruptions in a quantitative analysis examining the frequency of tagged language behaviour in female and male main characters. The results show that language behaviour associated with gender stereotypes – not only with regard to the Japanese society but the whole world – can be seen in the analysed films Lupin III: Castle of Cagliostro (1979), Kiki’s Delivery Service (1989), Spirited Away (2001) and Howl’s Moving Castle (2004). For a more complex understanding of the linguistic stereotypes in the films, this thesis argues that further research on the Japanese language and Japanese gender norms would be required. / 宮崎駿の映画は、強い女性の登場人物と幅広いジェンダーの象徴として、世界中で称賛されている。 先行研究の多くは、物語、特に登場人物の社会的行動や容姿に焦点を当てているが、本論文の目的は、 これらの映画が、現代日本社会と人気フィクション作品に関連する通常のジェンダー・ステレオタイ プに、言語面においてどのような関連性があるかを理解することにある。具体的には、相手に質問し たり、相手を褒めたり、相手の会話を遮る時における言葉の選択の仕方に焦点を当て、男女の主人公 における「言葉の選び方の違い」と「その言語選択がどのような状況で頻発に使用されるか」といっ た言語行動の頻発性の違いについて適量分析を用いて調べる。結果は、ジェンダーのステレオタイプ に関連する言語行動は、日本社会に特有のものではなく全世界に共通することが、分析対象とした映 画: 『ルパン三世 カリオストロの城(1979)』、『魔女の宅急便(1989)』、『千と千尋の神隠し (2001)』、『ハウルの動く城(2004)』から確認できた。本論文では、これらの映画における言 語的ステレオタイプをより理解するためには、日本語と日本のジェンダー規範をより深く研究すべき であるとの見解に至った。 / Hayao Miyazaki’s filmer har hyllats världen över för deras starka kvinnliga karaktärer och breda inkludering av könsrepresentation. Medan majoriteten av tidigare forskning har fokuserat på narrativet, i synnerlighet karaktärernas sociala beteende, eller deras utseende, syftar den här kandidatuppsatsen till att förstå huruvida dessa hyllade filmer utmanar de vanliga könsstereotyper associerade med nutida Japan och genrelitteratur även lingvistiskt. Specifikt så fokuserar den på frågor, komplimanger, och avbrytande genom en kvantitativ analys som undersöker frekvensen av utvalda språkliga beteenden hos kvinnliga och manliga huvudkaraktärer. Resultatet visar att språkligt beteende associerat med könsstereotyper – inte endast avgränsat till Japan men för hela världen – kan ses i de analyserade filmerna Slottet i Cagliostro (1979), Kikis expressbud (1989), Spirited Away (2001) och Det levande slottet (2004). För en mer komplex förståelse av de lingvistiska stereotyperna i filmerna, menar den här uppsatsen att det japanska språket och japanska könsnormer bör undersökas vidare.

This thesis examines the ways in which popular culture reveals, and shapes, religious thinking in contemporary Japan. Through an investigation of popular culture including animated films (anime) and graphic novels (manga), and the cultural processes related to their production and consumption, it explores how and why popular culture in Japan is acting as a repository for ideas and images relating to religion, the supernatural, and the human and non-human agents who mediate them. Popular culture is important not only for the ways it discloses contemporaneous cultural trends, but because it acts in dialogic tension with them. In Japan, where society has grown increasingly secularized since at least the middle of the twentieth century, an overwhelming majority of citizens consider themselves non-religious. Surveys have consistently indicated that only a small percentage of respondents identify as actively Shintō, Buddhist, Christian or some other religious affiliation. At the same time, depictions of religious images and themes have grown exponentially in popular culture such that a recent internet search on “anime” plus “kami” (a Shintō deity) produced an astounding 20,100,000 hits. Clearly, religion continues to play a crucial role in the popular imagination. This juncture of popular culture and personal religious identity in contemporary Japan raises a number of questions discussed in the following chapters. What benefits do consumers derive from the treatment of religious themes in anime and manga? What do depictions of religion in popular media indicate about the construction of religious identity in Japan? Why the disparity between religious identification survey results and cultural consumption of religious themes and images? In short, what are the ways in which popular culture in Japan reveals ideas about religion and the supernatural, and in what ways does popular culture actively shape those conceptions? / text

In the mid-1990s, Japanese artists Mariko Mori (b. 1962) and Takashi Murakami (b. 1967) began creating works that referenced Japanese popular culture tropes such as sexuality, technology and the idea of kawaii, or cute. These tropes were associated with emerging youth cultures instigating a “soft rebellion” against social conventions. While emancipated female youths, or shōjo, were criticized for lifestyles based on the consumption of kawaii goods, their male contemporaries, the otaku were demonized for a fetishization of kawaii girls and technology through anime and manga, or animation and comic books. Destabilizing the nation’s patriarchal theory of cultural uniqueness, or nihonjinron, the youth triggered fears of a growing infantilized, feminized automaton ‘alien’ society during Japan’s economically tumultuous 1990s. In response to these trends, Mori and Murakami create works and personae that celebrate Japan’s emerging heterogeneity and reveal that Japan’s fear of the ‘alien within’ is a result of a tenuous post-war Japanese-American relationship. But in denoting America’s position in Japan’s psyche, Mori’s and Murakami’s illustration of Japan as both victim and threat encourages Orientalist and Techno-Orientalist readings. The artists’ ambivalence towards Western stereotypes in their works and personae, as well as their distortion of boundaries between commercial and fine art, intimate a collusion between commercialization, art and cultural identity. Such acts suggest that in the global economy of art production, Japanese cultural identity has become as much as a brand, as art a commodity. In this ambivalent perspective, the artists isolate the relatively recent difficulty of enunciating Japanese cultural identity in the international framework. With the downfall of its cultural homogeneity theory, Japan faced a crisis of representation. Self-Orientalization emerged as a cultural imperative for stabilizing a coherent national identity, transposing blame for Japan’s social and economic disrepair onto America. But by relocating Japanese self-Orientalization within the global art market, Mori and Murakami suggest that as non-Western artists, economic viability is based upon their ability to cultivate desirability, not necessarily authenticity. In the international realm, national identity has become a brand based upon the economies of desire, predicated by external consumption, rather than an internalized production of meaning.

In the mid-1990s, Japanese artists Mariko Mori (b. 1962) and Takashi Murakami (b. 1967) began creating works that referenced Japanese popular culture tropes such as sexuality, technology and the idea of kawaii, or cute. These tropes were associated with emerging youth cultures instigating a “soft rebellion” against social conventions. While emancipated female youths, or shōjo, were criticized for lifestyles based on the consumption of kawaii goods, their male contemporaries, the otaku were demonized for a fetishization of kawaii girls and technology through anime and manga, or animation and comic books. Destabilizing the nation’s patriarchal theory of cultural uniqueness, or nihonjinron, the youth triggered fears of a growing infantilized, feminized automaton ‘alien’ society during Japan’s economically tumultuous 1990s. In response to these trends, Mori and Murakami create works and personae that celebrate Japan’s emerging heterogeneity and reveal that Japan’s fear of the ‘alien within’ is a result of a tenuous post-war Japanese-American relationship. But in denoting America’s position in Japan’s psyche, Mori’s and Murakami’s illustration of Japan as both victim and threat encourages Orientalist and Techno-Orientalist readings. The artists’ ambivalence towards Western stereotypes in their works and personae, as well as their distortion of boundaries between commercial and fine art, intimate a collusion between commercialization, art and cultural identity. Such acts suggest that in the global economy of art production, Japanese cultural identity has become as much as a brand, as art a commodity. In this ambivalent perspective, the artists isolate the relatively recent difficulty of enunciating Japanese cultural identity in the international framework. With the downfall of its cultural homogeneity theory, Japan faced a crisis of representation. Self-Orientalization emerged as a cultural imperative for stabilizing a coherent national identity, transposing blame for Japan’s social and economic disrepair onto America. But by relocating Japanese self-Orientalization within the global art market, Mori and Murakami suggest that as non-Western artists, economic viability is based upon their ability to cultivate desirability, not necessarily authenticity. In the international realm, national identity has become a brand based upon the economies of desire, predicated by external consumption, rather than an internalized production of meaning.

Submitted by Valquíria Barbieri (kikibarbi@hotmail.com) on 2017-12-20T20:19:42Z No. of bitstreams: 1 DISS_2013_Quise Gonçalves Brito.pdf: 3593216 bytes, checksum: e4a81f6bd35f7969f9a244462e4fe9a1 (MD5) / Approved for entry into archive by Jordan (jordanbiblio@gmail.com) on 2018-01-26T12:14:51Z (GMT) No. of bitstreams: 1 DISS_2013_Quise Gonçalves Brito.pdf: 3593216 bytes, checksum: e4a81f6bd35f7969f9a244462e4fe9a1 (MD5) / Made available in DSpace on 2018-01-26T12:14:51Z (GMT). No. of bitstreams: 1 DISS_2013_Quise Gonçalves Brito.pdf: 3593216 bytes, checksum: e4a81f6bd35f7969f9a244462e4fe9a1 (MD5) Previous issue date: 2013-04-04 / CAPES / Este estudo realiza uma análise dos fluxos e panoramas de comunicação e consumo engendrados pelas animações japonesas (animês) e a sua potencialidade enquanto recurso cultural de soft power japonês para a gestão da política nacional em um contexto marcado pela intensificação dos processos de transnacionalização dos mercados e globalização da economia. Os animês, produtos de uma efervescente cultura pop japonesa, tornam-se conhecidos e reconhecidos mundialmente em meados da década de 1990. O consumo em torno dessas produções mobiliza constantemente fluxos globais de símbolos, socialidades, ideias, capital, produtos e serviços. O percurso e a dinâmica de circulação dos animês revelam aspectos do processo de mundialização da cultura, bem como de uma nova economia cultura global que sinaliza a crescente importância da gestão cultural para o exercício político e a gestão econômica nacionais. O Soft Power, estratégia de gestão do poder através do uso de fontes de atratividade, entre as quais a cultura, oferece uma ferramenta fundamental nesse sentido. Os animês, tomados como recursos de soft power para o Japão, oferecem através dos panoramas mobilizados grande potencial de colaborar na gestão de três itens que exigem uma reconfiguração dos Estados-nação nesta situação de globalização: a hegemonia cultural, soberania econômica e legitimidade política. / This study performs an analysis of flows and panoramas of communication and consumption engendered by the Japanese animation (anime) and its potentiality as a resource for cultural soft power to manage the Japanese national policy in a context marked by the intensification of the processes of transnationalization of markets and globalization of economy. The anime, products of an effervescent Japanese pop culture, become known and recognized worldwide in the mid-1990s. The consumption around these productions constantly mobilizes global flows of symbols, socialities, ideas, capital, products and services. The route and dynamic of movement of anime reveal aspects of the globalization of culture, as well a new global cultural economy that signals the growing importance of cultural management to exercise political and national economic management. The Soft Power, power management strategy through the use of sources of attractiveness, including culture, offers a fundamental tool in this regard. The anime, taken as soft power resources to Japan, offers through mobilized panoramas great potential to collaborate in the management of three items that require a reconfiguration of the nation-states in this situation of globalization: cultural hegemony, economic sovereignty and political legitimacy.

In the mid-1990s, Japanese artists Mariko Mori (b. 1962) and Takashi Murakami (b. 1967) began creating works that referenced Japanese popular culture tropes such as sexuality, technology and the idea of kawaii, or cute. These tropes were associated with emerging youth cultures instigating a “soft rebellion” against social conventions. While emancipated female youths, or shōjo, were criticized for lifestyles based on the consumption of kawaii goods, their male contemporaries, the otaku were demonized for a fetishization of kawaii girls and technology through anime and manga, or animation and comic books. Destabilizing the nation’s patriarchal theory of cultural uniqueness, or nihonjinron, the youth triggered fears of a growing infantilized, feminized automaton ‘alien’ society during Japan’s economically tumultuous 1990s. In response to these trends, Mori and Murakami create works and personae that celebrate Japan’s emerging heterogeneity and reveal that Japan’s fear of the ‘alien within’ is a result of a tenuous post-war Japanese-American relationship. But in denoting America’s position in Japan’s psyche, Mori’s and Murakami’s illustration of Japan as both victim and threat encourages Orientalist and Techno-Orientalist readings. The artists’ ambivalence towards Western stereotypes in their works and personae, as well as their distortion of boundaries between commercial and fine art, intimate a collusion between commercialization, art and cultural identity. Such acts suggest that in the global economy of art production, Japanese cultural identity has become as much as a brand, as art a commodity. In this ambivalent perspective, the artists isolate the relatively recent difficulty of enunciating Japanese cultural identity in the international framework. With the downfall of its cultural homogeneity theory, Japan faced a crisis of representation. Self-Orientalization emerged as a cultural imperative for stabilizing a coherent national identity, transposing blame for Japan’s social and economic disrepair onto America. But by relocating Japanese self-Orientalization within the global art market, Mori and Murakami suggest that as non-Western artists, economic viability is based upon their ability to cultivate desirability, not necessarily authenticity. In the international realm, national identity has become a brand based upon the economies of desire, predicated by external consumption, rather than an internalized production of meaning. / Arts, Faculty of / Art History, Visual Art and Theory, Department of / Graduate

The focus of this master's thesis is on the role of specific media in the diffusion of Japanese culture. Even though Japan is both geographically distant and culturally distinct from the rest of the world, it has become popular among fans globally. One of the main factors contributing to this fascination is a so-called media mix including Japan-specific media ranging from manga and anime to videogames. The aim of this master's thesis is to find out, based on a quantitative research conducted in both Czech and English-speaking environments, how various media outlets in Japan contribute to its popularity world-wide, identify the most important medium and scrutinize it through a descriptive analysis based on the theories of globalisation and cultural hybridisation to see what makes this medium so distinct. The author discovered that the most significant medium contributing to the diffusion of Japanese culture is anime. One of the main reasons behind its success is a commercial strategy of Japanese producers who intentionally remove cultural boundaries out of anime to make it globally acceptable. Another contributing factor connected to that, is the hybrid look of anime characters that do not have the physical features of Japanese people, which is why audiences tend to link the characters to their own...