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WARNING: HEAVY SPOILERS AHEAD
In an essay by Evangelion creator Anno Hideaki found in Gundam: The Origin Volume 1 (Aizouban Edition) titled “Celebrating the Revival of Gundam as Tale,” Anno argues that anime narratives in recent years have moved away from being “Tales” like the original Gundam, and that “Audiences have come to need work only as an escape from reality, as a comfortable dream, judging everything on the criterion of moe, while creators’ intellectual paucity and the jumble of trivial touches have encouraged that structure.” Referring to current anime and manga as “stagnant,” Anno laments the loss of the Tale in anime and manga, hoping that it can make a return, and even blames himself for contributing to this current state of anime. Thus, when considering the new Evangelion movies as “rebuilds,” I began to suspect that the films might be an attempt to bring the “Tale” back into Evangelion after its influence had broken down the concept in the first place. Although I was not aware of this perspective of Anno’s when I saw the original two movies, after viewing Evangelion 3.33: You Can (Not) Redo I find that the Rebuild of Evangelion films, while not attempting something so simple and shortsighted as turning back the hands of time in order prove the superiority of Tales, are still revisiting Evangelion in such as a way as to try and address the differences between older and newer anime narratives, create a Tale appropriate for contempory culture, and respond to current criticisms of youth culture.
At the beginning Evangelion 3.33, we see protagonist Ikari Shinji waking up 14 years in the future, in a time when much has changed. Shortly after Shinji’s revival, a fight breaks out and it turns out Shinji is aboard a ship called the Wunder, an airship with a powerful laser cannon powered by Shinji’s iconic robot, the EVA-01. As the battle ensues, a combination of characters we’re familiar with and characters entirely new shout about the status of the enemy, which weapons to use, and what strategic options are available, all while Katsuragi Misato stands at the bridge as a stoic and hardboiled captain ready to give orders at just the right time. Although this somewhat resembles depictions from previous films and the television series with the organization NERV and Shinji’s father Gendou at the helm, what this resembles even more is the most classic Tale in all of anime, Space Battleship Yamato. Substitute the EVA-01-powered laser for the Wave Motion Cannon and Misato for Captain Okita, and you more or less have a fight that wouldn’t look out of place in Yamato. Shinji is thrust not just into the future, but into what appears to be a completely different anime story structure.
Rather than simply making it the Tale of Shinji experiencing the simpler world of a Yamato-esque goal and the pieces surrounding it, however—Yamato was about traveling to a distant planet to retrieve an item which would help remove the radiation which had turned the Earth into an inhospitable husk—Evangelion 3.33 complicates the issue. While both Yamato and Evangelion 3.33 take place on a devastated Earth, for the latter it turns out that Shinji’s actions in the previous movie, when he finally stood up for himself and gained the self-activation he never had before, turned out to be the very cause of the planet’s current dire situation, the Third Impact. Shikinami Asuka Langley, who was injured in the last film when Shinji had control of his own EVA forcibly taken away from him, is alive and piloting, but shows absolute disdain for Shinji. Even the one goal he had set out to accomplish, rescuing Ayanami Rei from being absorbed by the enemy Angel, turns out to be a failure, as Rei’s body was never found, most likely absorbed by EVA-01′s cockpit after the two had fully synchronized with the EVA. Instead, what Shinji gets is a clone of Rei devoid of memories, an almost-unthinking soldier who can only follow orders.
This clone Rei in the third film (although technically all of the Rei are clones) is a strikingly powerful presence, acting as a strong argument against the classic criticisms of Ayanami Rei and the characters she has inspired. Typically, Rei is seen as an almost doll-like fetish object, an attractive girl with pale features and no personality whom men can sexualize as the “perfect” passive woman entirely subject to their desires. Here, in Evangelion 3.33, we get the truly subservient version of Rei, a character who is so passive she cannot even read a book without being ordered to do so, and the disturbing nature of this iteration of the character actually highlights just how much characterization and personal will is present in the base character of Ayanami Rei. “You don’t know what’s missing until it’s gone,” as the cliché goes, and the fact that a truly doll-like Rei is so bizarre and alien underlines the fact that Rei is defined not by her loss of humanity but by her pursuit of it. Rei ends the film seeing a gigantic grotesque version of herself and asking, “Is that me?” The titanic Rei acts as an uncanny juxtaposition and jars Rei into becoming self-aware, becoming the potential seed through which she can gain independent thought and conscience. Rei, who is arguaby seen as the classic example of a character whose various visual and narrative components appeal to the “database” mindset which Azuma Hiroki argued back in 1999 was increasingly common in a postmodern Japanese society, re-gains the ability to become part of a Tale which isn’t, a cohesive work which is at the same time complex and contradictory.
This is the narrative space in which Evangelion 3.33 takes place, and the result is that even though this film may appear to be another case of how nothing Shinji does ever goes right, it is not the same sort of internal trauma and pessimism which classically characterizes Evangelion. The depression Shinji suffers and shows in this film does get the closest to the type of introspection that Evangelion is famous for, but given not only the context of the previous films which feature a cast of characters more willing and able to communicate their pain to each other but also the difference in setting the 14-year shift provides in this film even those signature abstract angst moments take on a different set of meanings. Most notably, Shinji’s psychological paralysis is not the result of some indescribable fear or internal agony, but because of his own guilt. This can be seen in the bonding scenes with Nagisa Kaworu, the tragic character whose role in all previous version of Evangelion has been to connect with Shinji on a level no other character had previously been able to before dying at Shinji’s own hands. Kaworu and Shinji’s relationship takes on a somewhat different dynamic, as Kaworu helps to bring Shinji to a place of conviction already familiar to him from the previous film.
Instead, a different tragedy occurs, as Kaworu’s plan to co-pilot the new EVA-13 with Shinji in order to fix the world ravaged by the Third Impact is undermined by the fact that NERV and Gendou have replaced one of the key items capable of restoring the world, instead leading it to a further apocalypse. Kaworu realizes the difference and tries to stop Shinji, but Shinji is so intent on correcting everything that he fails to register Kaworu’s hesitation and he ends up falling for Gendou’s plot. The scene again looks to be another case of Shinji failing, but given everything else shown up to this point, I find that it draws attention not so much to Shinji’s individual suffering, but to the world around Shinji. Whether Shinji follows his own will or whether he listens to others, he still creates disaster, but this Shinji is again a more active Shinji whose problem is not that he’s “unwilling” to help, but that his surrounding environment has forced him into unwinnable situations. Appropriately, this time around Kaworu dies, but not directly because of Shinji.
Shinji’s plight in Evangelion 3.33 mirrors the recent criticisms used against youth culture by media appealing to older generations. Whether inside or outside of Japan, the current generation is seen as a group of selfish good-for-nothings who want and expect everything handed to them, instead of knowing the value of sacrifice and hard work. Whether they’re referred to as “NEETs” or “Generation Me,” Shinji and Evangelion 3.33 bring to attention the idea that, while we can place blame on them, the previous generations are not absolved of blame; the world the children inherit is the world given to them.
Ultimately, I find that the Rebuild of Evangelion films are trying to create a Tale similar to Yamato and Gundam, but in a way which is consciously trying to take into account the era in which we live. At the end of Evangelion 3.33, Shinji is once again emotionally distraught and paralyzed over the horrible consequences of his actions, when Asuka literally drags him out of his cockpit and tells him that he can’t simply sit still. Rei joins them. The previous two films had already established that the characters were able to bridge the emotional gaps they were unable to overcome in the original television series, and though the space of 14 years after the Third Impact had bred in Asuka a deep resentment and anger towards Shinji, that one scene shows how the connection is still there. My prediction for the “Tale of Evangelion” as expressed by the four films is thus: A 14-year-old boy is stranged from his father and suffering deep personal agony is thrust into a situation far greater than him, and though he is told to sacrifice himself for the greater cause, through the connections he makes with his peers he finds that he would lose too much in the process, including his own identity. This prioritization of the self and what he finds valuable in life does not come without its own consequences, but it becomes the potential ground for him, and those like him, to find their own solutions to the problems of the world. Of course, the fourth film is yet to debut, so we’ll see if I’m right.
Not too long ago I half-jokingly suggested that the first moe character was Hilda (pictured above), the heroine from the 1968 animated film Hols: Prince of the Sun. The basis of this was that Hilda was the creation of a young Takahata and Miyazaki, who would later go on to form Studio Ghibli, and if you’ve ever read Miyazaki’s recollection of his first time watching Legend of the White Serpent, you’ll not only see similarities between Hilda and Pai-Nan, the heroine of Legend of the White Serpent, but also between his reaction and the way fans of Key games talk about their beloved works: Miyazaki actually cried the whole night, and fell in love with Pai-Nan. Of course, if Pai-Nan had such an impression, then it’s possible to argue that she’s the first moe character, but regardless of what character has the distinction, I suspect that the tragic element which defines both of these characters also has an influence on the development of female characters in anime and manga, and by extension the idea of moe.
In the trailer to Hols: Prince of the Sun, Hilda is introduced, accompanied by on-screen text saying, “Am I a demon, or a human being?” This highlights the inner conflict of her character, as Hilda is both the sister of the main villain as well as the love interest of the hero. She plays both a romantic and an antagonistic role, and the fact that she struggles over which is her “true self” is the inherent tragedy of the character. Star-crossed lovers are nothing new to media, of course, but according to The Pretty Character Chronicles: The History of Animation Heroines, 1958-1999, the early Toei animated films, of which both Hols and Legend of the White Serpent are included (though these titles are themselves about a decade apart), often feature heroines who begin the movies as antagonists.
Pai-Nan doesn’t quite fit this concept, as she’s more of a tragically cursed character, a princess in need of rescue in the vein of a classic Disney Princess. This makes a degree of sense, given that Toei’s goal was to try to be the “Disney of the East,” but when you look at heroines in classic Disney films, none of them fulfill the role that Hilda or other similar Toei heroines play as partial antagonists. In fact, if you look at Disney animated films as a whole, there’s pretty much only one character who does fit this bill: Megara from Hercules, a film from 1997. In other words, “damsel-in-distress” is not quite the function of these Toei heroines.
What relevance does this have to current anime and the presence of moe, then? My argument is that the tragedy component of heroines such as Hilda has been reduced or compacted to varying degrees, so when you have a character who has traits commonly considered moe, such as a character who suffers from being short in a slice-of-life comedy, what you’re seeing is an on-going series of tiny tragedies, like with Yuno in Hidamari Sketch. The tsundere, especially the more contemporary tsundere type, is another example, as a character who struggles with being true to her feelings can be considered tragic in her own way. Hidamari Sketch also provides one such character in the form of Natsume, whose feelings for the character Sae remain unrequited due to Natsume’s own stubbornness.
While I think the criticism of moe characters as feeding off the desire of men to want to rescue the poor female victim is valid to a good extent, I think that the quality which has transmitted itself from those early Toei days all the way to the current age is not so much that of the “helpless girl” but that of “helplessness.” A girl tragically trapped in a situation can be moe, but what’s considered even more moe is the heroine who can’t be helped no matter what. In such a case, powerlesssness becomes not so much the half-way point in an elaborate power fantasy, but the end point in and of itself, with the potential for empathy between not just the viewer and the hero, but the viewer and the heroine. Of course, that’s somewhat of an extreme case, and the end result really depends on how individual works wish to resolve the inner conflict of the descendants of the tragic antagonistic heroines.
Over the course of Tamako Market‘s run I noticed that it had a mixed reception, especially among Kyoto Animation fans. I may be mistaken as to how many people really disliked it, but I’ve seen enough to want to say something about it. As for myself, I had considered it an interesting and welcome step forward for the popular studio, and wondered what could be the source of this difference in opinion. After some conversations with friends, I think I’ve figured it out.
To put it simply, for the most part the girls of Tamako Market do not have, in their presentations, visual designs, or their personalities, the sort of near-tangible qualities that have made people in the past fall in love with Kyoani characters. The girls are comparatively less “moe,” and they certainly aren’t tragic, which leaves the show with a different sort of appeal that may seem alien to fans of Kyoto Animation’s existing body of work. The main character Tamako herself is simply a smart and capable but naive girl who loves mochi and who, to a small degree, reminds me of Madoka from Rinne no Lagrange. Dera the talking bird is as far from “cutesy girl” as one can possibly get, and seems to have been particularly unpopular. The main exception seems to be the carpentry girl Kanna (pictured above, left) whose eccentric personality, to be fair, does kind of steal the show.
(I’m fond of Shiori, the girl on the right, myself).
The best way I can describe Tamako Market‘s appeal is that it’s not so much about showing off an ensemble cast consisting of various characters with easily identifiable quirks like how K-On! is, but about showing the residents of the Usagiyama shopping district as a small community of people. While many of the side characters are never really developed, they don’t really need to be, as they add to the feeling of an oxymoronic slow-paced hustle. Seeing the small developments that occur in the residents’ lives feels not so much like “slice of life,” but like a low key-yet-silly comedy.
Someone asked me what anime out there was similar to Tamako Market. After some thought, I realized the answer: Sazae-san, a popular comedy anime about a Japanese housewife and her family, and which 1969 has continued to run on Japanese TV making it the longest-running anime ever. That’s probably the furthest answer from Haruhi possible, so I think that might say it all about how Tamako Market is different, and why I think it’s the sort of show that could’ve gone on forever.
Name: “Goidou, Yui” (五位堂結)
Alias: Katsuragi, Keima (桂木桂馬)
Relationship Status: N/A
Origin: The World God Only Knows
Goidou Yui is the daughter of a wealthy family, a talented musician, and the vessel for the goddess Mars. Having to deal with overprotective parents and possessing a timid personality, Goidou winds up switching personalities with male classmate and game addict Katsuragi Keima when the soul of a demon enters her body. The real Goidou is not actually a fujoshi in any way, nor is Keima; rather, it is the combined entity of Keima’s soul inside of Yui’s body that is something of a fujoshi.
After their minds return to their original bodies, Goidou takes on a more “masculine” personality, dressing in men’s clothes and even going so far as to try to romance Keima as if he were a dainty maiden. She also takes up the drums and joins her classmate Chisato’s band, the 2-B Pencils. Katsuragi returns to his old self, no longer interested in otome games.
Though not wholly a “fujoshi” mindset, the combined entity of Katsuragi Keima’s mind in Goidou Yui’s body brought Keima’s endless devotion to male-oriented dating sims to female-oriented ones, BL or otherwise.
In one of my earliest posts I ever wrote for Ogiue Maniax, I talked about my desire for Kyoto Animation to go beyond its own limits, to go from just adapting work to making their own original material. Though my opinion of Kyoto Animation isn’t quite as rosy as it was back in 2007, with their new original anime Tamako Market I actually feel like they’ve finally fulfilled those expectations to a fair degree.
Kyoani is known primarily for two things: really solid animation and cute girls. Together, the resulting product is a soft, delicate quality that is unmistakably Kyoto Animation (and which shows like Kokoro Connect and Sora no Woto have tried to mimic), and it affects different adaptations in different ways. For Haruhi and their Key game adaptations it lent weight and significance to characters’ movements, while in K-On! and Nichijou, two manga with sharp and abrupt humor, it caused the anime versions to slow down in terms of comic timing. In the end, it seems to all come down to the cute girls.
Tamako Market is the first Kyoto Animation show I’ve seen to really let the animators spread their wings. Tamako Market has allowed Kyoani to show personality through movement in a greater variety of character types of all shapes and sizes, from small children to geriatrics, to even a person of ambiguous gender and a silly talking bird. The show then places them in a deliberately slow-paced setting in the form of a small-town shopping area, which makes that Kyoani “slice of life” style feel appropriate. What’s more, even though there are indeed still cute girls in Tamako Market, all of the other characters are portrayed differently from them, giving the viewer not only Kyoani’s bread-and-butter but also something even more substantial.
Given the sheer amount of character variety in Tamako Market, I have to now wonder if it wasn’t just that their old shows didn’t allow them to “push their envelope,” but that having to adapt works limited them due to the contact of the original sources. Most of what Kyoto Animation has adapted has come from dating sims, light novels, which often times are all about cute girls, or manga which center around cute girls. While I think Kyoani isn’t ideal for making certain types of works, it’s clear to me from Tamako Market that their strengths, namely their ability to have characters move with almost a sense of tangible liveliness, go beyond what’s expected of them.
Name: Moe-chan (地ちゃん)
Relationship Status: N/A
Origin: Tonari no 801-chan
Chi-chan’ is one of 801-chan’s friends. She is knowledgeable about Akihabara, and her name may reference her abilities as a tour guide. She appears fond of the maid cafe Schatzkiste.
Nothing is known, other than that she is a fujoshi.
Name: Moe-chan (萌ちゃん)
Relationship Status: N/A
Origin: Tonari no 801-chan
Moe-chan is a friend of 801-chan’s whom 801-chan has tried to get to watch Uta no Prince-sama Maji Love 1000%. She has a peculiar laugh, “Puukusukusu.”
Little is known about Moe-chan’s fujocity, other than her ability to manifest into a little “fujoshi” creature with ram horns and her association with 801-chan.
Genshiken II‘s been running for a while now, and every so often I go back and look at the earlier chapters of the new series (would you expect me to do otherwise?). Upon a recent revisit, it hit me just how much the artwork had changed between the inaugural Chapter 56 and its immediate followup in Chapter 57.
For comparison, here is Ogiue in Chapter 56 on the left, and 57 on the right.
There’s a clear difference between the two versions of Ogiue (or any other character) that can’t be chalked up simply to the gradual evolution of art style that happened throughout the original Genshiken. This change, given just how drastic it is, was more abrupt, though one has to keep in mind that the real life gap between 56 and 57 was almost a year (Chapter 56 was originally a one-shot that got turned into the start of a new series).
Because of how much softer and more cutesy Chapter 56 Ogiue is portrayed, my suspicion is that Kio’s style was affected by his time working on Jigopuri. Indeed, Chapter 56 of Genshiken actually came out in the middle of his run on Jigopuri.
In fact, if you look at one of the characters in Jigopuri, the little sister Kaname (pictured left), she looks pretty close to the Ogiue of Chapter 56. What’s also kind of funny is the fact that Volume 1 of Jigopuri features an Ogiue cameo on the inside cover, and it’s clear that the Jigopuri style hadn’t fully taken over Kio’s artwork yet at the time he drew it.
I think it’s interesting how an artist can get so influenced by how they’ve been drawing that it makes it difficult to shift gears back to a different kind of story. It’s different depending on the artist of course, but I have to wonder how much effort Kio put into switching into a less moe-type art style. Something tells me it wasn’t easy.
After the intensity and emotion of the last chapter, this month’s winds down with a post-confession Madarame. In order to try and cheer him up, the old Genshiken girls (+ Hato and Kohsaka) cosplay for him, and for a brief moment the old impassioned expository Madarame makes a triumphant return. As Tanaka and Kugayama leave with Madarame for some male bonding, Saki encourages Madarame to not let go entirely of his past with Genshiken. There also seems to be some bad blood between Keiko and Hato, though the reasons are unclear.
As is the case with recent previous chapters, this one also referenced an old anime, in this case the title of Akuma-kun‘s final episode. Appropriate, because whether you want to call it the denouement of dramatic structure or the ketsu of kishoutenketsu, Chapter 81 feels like a wrap-up of the crazy developments that have happened over the past few months with Madarame, at least when it comes to his feelings for Kasukabe. As such, this chapter feels a lot less overt with its significance and its presentation of information compared to last time, but there are still plenty of moments which radiate with potential. As always, this isn’t an end (well obviously because the manga isn’t finished but you know what I mean), but a continuation.
There’s one scene in particular this chapter that I’ve read over and over because I’m not sure how to interpret it. As the girls (and guys) cosplay for Madarame from the gender-bender game that Kohsaka worked on, Kasukabe herself joins in as well. Before we see Saki in un-drag though, we see her having a conversation with Kohsaka about her character, who’s supposed to be “boyish,” to which Saki retorts that it’s actually a boy. Then, we see two characters off-panel speaking to each other (their words are visible but they aren’t), who I’m pretty sure are Kohsaka and Kasukabe. One of them asks if they accidentally “let it slip” and the other says that it’s not about that. I believe we’re supposed to read it as Kohsaka having hid the details of his game from Saki and her response being that the content of his game is besides the point. However, because of the way she says “it’s a boy,” and the follow-up conversation about a secret being out, and the fact that we see Saki go from what others have charitably referred to as “maternity clothes” to an outfit with a corset such that we can never get a clear idea of her figure, and the fact that even with the corset she looks bigger than she used to (notably in the chest area), I feel as if this chapter is lending credence to the theory that Saki is indeed pregnant.
I might just very well be overanalyzing, and things like Saki’s slightly larger figure and larger breasts might just be either a stylistic change by Kio or a sign that she’s growing older, but it just has me wondering. If my speculation turns out to be unfounded, I’m of course fine with that.
This chapter we get to see the “old” Madarame make a return as he muses on the very concept of “trap” characters and how there are different things to consider when translating them to 3D, a rant which Saki quickly reminds everyone is reminiscent of the Madarame she first met and despised. Is this scene a sign of Madarame getting his otaku groove back? Is it the case that the last few years have been a continuous trial and now that it’s over with he can go back to being himself, or is it that Madarame is trying to force it? Is it a regression to a past identity, or is it a progression, a nerd phoenix rising from the ashes of rejection and anxiety? I’d like to believe that the old Madarame is a new Madarame, and I’m definitely looking forward to where his character will go from here.
As a side note, if you’ve ever wondered what I meant by density of information looking unusual in manga, just look at the page above where Madarame is ranting. If you’re used to manga at all, just the whole page seems to stray from how Genshiken usually flows, though that’s what also gives this page its impact.
An interesting thing I’ve noticed about Madarame’s character is that Madarame seems to get paired with more characters than anyone else both inside Genshiken itself and among fans both English-speaking and Japanese. There’s of course the whole ordeal with Kasukabe, but there’s also Ogiue’s Sasa x Mada fantasies, Angela putting the moves on him hard, the ambiguity of Hato’s friendship, Kohsaka feigning (?) interest this very chapter, and then on top of that I’ve seen fanart and such going all the way back to 2005 that put him with Keiko and Sue, well before they interacted with him like they do now. It might just be that, as Hirano Kouta of Hellsing fame puts it, that “Madarame is the most moe character in Genshiken,” but I just find it interesting that so many, fictional or otherwise, seem to want Madarame to be happy (or at least less pathetic). It’s probably a testament to his enduring character and the fact that he is above all others the quintessential nerd/otaku.
In any case, it makes Saki’s comment that Madarame could very well make his own harem feel both tongue-in-cheek, yet somehow serious, though in the end I interpret it more as Saki telling Madarame that he is actually attractive in his own way. That said, I have to wonder how awkward it would be to have a girl who just rejected you also tell you that it’s okay for you to keep the sexy(ish coplay) photos you have of her. That’s the kind of scenario that so many nerds ae desperate to avoid (“What if she knows that I find her sexually attractive?”), but it’s a new world I guess. I wouldn’t be surprised if Madarame ends up throwing them out anyway, though I also wouldn’t be surprised if he keeps them.
I’ve used this comparison to describe multiple characters over the series, but Keiko is something of a Saki-type for Genshiken II. Yajima is a Saki in the sense that she’s a fish out of water and has the dry wit, but Keiko serves the role of being the character with the most “real world” experience, though as Sasahara remarks it’s more the result of making numerous mistakes. Still, it gives Keiko a type of perceptiveness that’s lacking in the current members of Genshiken, and it makes the moment where she just shows Madarame how his secret never really was one quite hilarious. Given how she didn’t even appear in the second TV series (though as far as I know that was just an unfortunate scheduling conflict, and she does make an appearance in one of the drama CDs), it almost feels like the series is making up for that by giving her more presence in the current manga.
As for the dirty look Keiko gives Hato, it’s yet another ambiguous moment in this chapter whose path will lead us who knows where. If we go by the harem view mentioned before, then this could be interpreted as Keiko exhibiting jealousy, but I think it’s something else. If I had to guess, I’d say that Keiko’s impatience towards Madarame dancing around and avoiding his own feelings for fear of confrontation is also showing itself with Hato and where he might stand with Madarame.
Even though she’s clearly not the focus, I do want to talk a bit about Ogiue’s part in this chapter. When Kohsaka grabs Madarame’s arms and tells him that they could’ve had a polygamous relationship with each other and Saki, I like how you can tell who is thinking what in that moment. For most of the guys, it’s just an awkward moment, but clearly Ogiue and Hato think more of it. Ohno seems much less affected, though it might make sense given her preference for significantly older, hairier, and balder guys. Keiko’s blushing on the following page is probably the most surprising, and another moment in this chapter open for interpretation. Could Keiko be a candidate for the Fujoshi Files after all?
The chapter ends with the reappearance of Katou, who we don’t know much about other than that she has Ohno-esque preferences, and that she’s been job-hunting as of late, but I wouldn’t mind seeing more of her at all. At this point Asada has more development than her, and she doesn’t even have a real face! I don’t have confidence we’ll see much of her, but one can always hope.
As an anime by the studio P.A. Works about a group of teenage girls growing up and strengthening their friendship, Tari Tari inevitably draws comparisons to last year’s Hanasaku Iroha, which has both a similar premise as well as visual style. In addition, both feature similar trios: a petite main character with a lot of pep, a more serious one, and a gentler one with a sizable bust. Yet, as close as they are, I find the two shows to feel quite different, and it has to do with aspirations, or lack thereof.
In Tari Tari, each of the girls (and the guys as well) each have a concrete goal they’re trying to pursue. Some of them are more long-term, like Sawa becoming a professional equestrian, while others are more immediate, like Konatsu forming a successful choir club or Wakana composing a song to fulfill a promise, but all of them have a conceivable end point to pursue which drives each character forward. This in turn influences the pacing of the show, as the sense of looking ahead gives the show a kind of momentum.
In Hanasaku Iroha, however, only Minko truly has an objective to push her forward: becoming a great chef. For everyone else, especially the main heroine Ohana, there are no particular goals or dreams associated with them. At the very best they have things they don’t want, like Yuina’s hesitation about inheriting her family’s inn or Ohana’s pensiveness towards responding to her friend Kouichi’s romantic confession, and this lends to Hanasaku Iroha on top of the rural setting a kind of slower and more subdued “day-by-day” feel.
Essentially, Tari Tari and Hanasaku Iroha are both about teenagers becoming adults, but they differ in focus. Tari Tari‘s sense of maturation comes from the characters moving along paths they’ve set out for themselves, learning along the way as a result. On the other hand, Hanasaku Iroha‘s characters are wandering through their growth to adulthood, trying to find their paths among many. Though both are about the everyday, Hanasaku Iroha sits a little more in the present, while Tari Tari shifts a little more towards the future.