Review of Education and Social Justice in Japan

IF 0.4 Q3 AREA STUDIES
John P Miller
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引用次数: 0

Abstract

fan culture (189), excluding the decisive difference in their approaches, with the former firmly remaining on the positivist side of things and the latter solidly located on the critical one. This is also true for Galbraith’s well-intentioned project to undermine any western attempts to establish ‘weird’ manga as an essentializing Japanese cultural trait harkening back in an uninterrupted line to Edo culture. While this line of argument might have been tempting and true for some scholars in the past, even a cursory look at the rise of manga in post-WWII Japan clearly demonstrates that it rests as much on US comics’ culture as on Japanese history, with the most famous case being Tezuka Osamu’s Astro Boy, discussed at length in the book (see 83–86), but more in terms of sexual proclivities than technical line drawing. Thus, any attempt at essentializing Japanese culture has already failed and here Galbraith is preaching to the choir. Lastly, Galbraith correctly chastises western media (and academics) for narrowing down their view of Japanese manga and anime to sexual (tentacles!) and, in the worst case, pedophile content. Such attempts did and do exist; however, such a view is equally as erroneous as attempts to mark ancient Greek culture as overwhelmingly gay due to a few depictions on vases and mosaics. That the infamous octopi might be used in such Japanese sexually-connotated depictions should not surprise; after all, Japan consists of islands and in western cultural discourses there are Little Red Riding Hoods and wolves, simply because geosemiotics and Rule 34 (‘If it exists, there is porn of it’) would expect them. A bit more comparative research would certainly have bolstered his claims. If one digs a little deeper in psychosexual historical accounts such as German folk tales or Italian stories of the Decameron-style, many such examples come to the fore and the fact that they also exist in Japan should be no surprise. Overall, though, these are minor gripes; the book is a trove of information on otaku culture, well-argued and a milestone in deepening readers’ understanding of the multiple layers responsible for creating a thriving and important social subculture in today’s Japan.
日本教育与社会正义检讨
粉丝文化(189),排除了他们在方法上的决定性差异,前者坚定地站在事物的实证主义一边,后者坚定地站在批判的一边。这也是加尔布雷斯意图良好的计划,他试图破坏任何西方试图将“怪异”漫画作为日本文化特征的一种本质,这种文化特征可以追溯到江户文化。虽然这种观点在过去可能对一些学者来说很有吸引力,而且是正确的,但即使粗略地看一下二战后日本漫画的兴起,也清楚地表明,它既依赖于日本历史,也依赖于美国漫画文化,其中最著名的例子是手冢修的《阿童木》,书中详细讨论了这一点(见83-86页),但更多的是性倾向,而不是技术性的线条绘制。因此,任何试图将日本文化本质化的尝试都已经失败了,加尔布雷斯在这里是在向唱诗班说教。最后,加尔布雷斯正确地谴责了西方媒体(和学者)将他们对日本漫画和动画的看法缩小到性(触手!),在最糟糕的情况下,是恋童癖的内容。这种企图过去和现在都存在;然而,这种观点同样是错误的,因为一些花瓶和马赛克上的描绘而试图将古希腊文化标记为压倒性的同性恋。这种臭名昭著的章鱼可能会被用在这种日本性内涵的描绘中,这并不奇怪;毕竟,日本是由岛屿组成的,在西方文化话语中有小红帽和狼,只是因为地理符号学和第34条规则(“如果存在,就有色情”)会期待它们。更多的比较研究肯定会支持他的说法。如果你对德国民间故事或意大利《十日谈》风格的故事等性心理历史记录进行更深入的挖掘,就会发现许多这样的例子出现在人们面前,而它们在日本也存在的事实也不足为奇。不过,总的来说,这些都是小抱怨;这本书是一个关于御宅族文化的信息宝库,论述得很好,是加深读者对当今日本蓬勃发展和重要的社会亚文化的多层次理解的里程碑。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
Japanese Studies
Japanese Studies AREA STUDIES-
CiteScore
0.90
自引率
20.00%
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