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Name: Chiemi (ちえみ)
Alias: Mameyoshi (まめ吉)
Relationship Status: Married
Origin: Cyber Yaoi Girl

Information:
A mother of newborn fraternal boy twins, Chiemi is a member of the Ai no Doronuma yaoi fandom known online as Mameyoshi. Though her husband is initially unaware of her hobbies, the extremely graphic auto-completes while typing in Japanese on their family computer eventually reveals the truth. As a result, their interactions turn somewhat antagonistic.

Chiemi loves her sons, though she begrudges the fact that having them means she cannot go to Comic Market for quite a few years.

Fujoshi Level:
Before her sons were born, Chiemi thought up a variety of otaku-themed names. After their birth, she designates one the “seme” and one the “uke,” and also encourages their close “brotherly” bonds.

youkai

The Yo-Kai Watch video game series has been a smash hit in Japan, even managing to outsell Pokemon. Recently there has been news to start bringing the franchise and its accompanying merchandise to English-speaking audiences, and the main character of Yo-Kai Watch, Amano Keita (pictured above, right), has become Nathan Adams. This leads me to speculate on the specific choice made here, and to think about how it compares to the meaning inherent to the original name.

Video games are no stranger to changing characters’ names to make them more culturally accessible, but a question arises as to whether there is any meaning lost (or even gained) in localization of names. For example, a lot of Pokemon characters names gain become much more explicit in terms of wordplay though in a way that has less to do with the inherent meanings of names and more to do with how they sound or have built up associations through culture and history (Lance the Dragon Master, Brock the Rock Gym Leader).

In the case of Amano Keita (which sounds like a fairly typical Japanese name) in Japanese his name references very specific things, and because the name has official kanji it becomes easier to see what it could mean. Amano Keita is 天野景太, where 天 means “sky/heaven,” and 景 means “scenery/view.” The Ama in Amano is on a basic level associated with the Japanese goddess Amaterasu (EDIT: It also might very well refer to Amanojaku, a demon-like creature in Japanese folklore. Thanks to Zack Davisson for informing me!). Thus, Amano Keita’s name basically means “a view of the heavens,” which I think associates him with spirituality and mythology and thus the titular youkai in Yo-Kai Watch.

What about Nathan Adams? Initially, what can’t be ignored is the fact that “Amano” and “Adams” sound somewhat similar. I have little doubt about that.

In terms of basic meaning, a Google search reveals that both Nathan and Adam are Hebrew in origin (Adam being a little more obvious in that regard), so there might very well be a continued connection to heaven and spirituality through the name as well. At the same time it probably won’t earn the ire of those who don’t wish to associate Judeo-Christian beliefs with the Japanese occult, because even though Nathan means “gift from God,” Nathan Adams is also fairly generic-sounding and few truly associate names like “Christopher” with Christ anymore.

However, I’m not sure if this is the actual reasoning, because as explained above, I don’t know the degree to which a localization would actually pursue the deeper origins of names, especially because they don’t have the benefit of kanji to make things explicit. That said, sometimes names are selected because of how they sound, with different kanji used to transform it into a “real” name, similar to English. For example, the female character in Hurricane Polymar is Nanba Teru, or “Number Telephone.”

There is another way in which the English name can be associated with the spiritual and the occult, which is The Addams Family. This, I think is actually more of a likely origin, and while Yo-Kai Watch isn’t focused on the macabre the way The Addams Family is, there’s still that connection with the afterlife, ghosts, and monsters. As for Keita vs. Nathan, I wonder if Nathan was picked because it sounds close to “nature.”

While it’s difficult to draw firm conclusion, I believe that both names spirits and the occult/celestial, though due to cultural differences their exact meanings don’t exactly draw from quite the same concepts. I get the feeling little of this will actually matter in terms of how the character of “Nathan Adams” is perceived, but it was at least fun to explore the potential connotations of his name.

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Name: Sakasegawa, Rinko (逆瀬川倫子)
Alias: Ponta (ポン太)
Relationship Status: Divorced
Origin: Cyber Yaoi Girl

Information:
Sakasegawa Rinko is a high-class OL. Often misunderstood by her co-workers as being a very sexually active woman, Rinko actually spends most of her time online browsing yaoi sites. She is one of the many fans of Ai no Doronuma Tanaka Mitsuki meets as she discovers online yaoi fandom.

Rinko has a wealthy ex-husband, who despite his good looks and talents is actually quite desperate and needy. Though Rinko treats him with mild disdain and great pity, her husband basks in this pathetic “interaction.”

Fujoshi Level:
One of the reasons Rinko divorced her husband was because his need for attention was interfering with her time chatting with fellow yaoi fans.

The digital manga service Manga Box can be something of a game of Russian Roulette in terms of quality. Certain titles, such as Girl and Car on the Beat, I’ve found to be extremely entertaining, while others much less so. Lately, I’ve found one reason to keep coming back, and that’s B-Ball Goddess.

bballgoddess-02

Known in Japanese as Basuke no Megami-sama, this manga follows a girl named Nimi Miyuki, who moves from Tokyo to Shimane Prefecture after a confession goes embarrassingly south. In Shimane, she meets the local basketball ace, Sakomizu Shou, who convinces Miyuki to join the women’s basketball team at their school. Though Miyuki is seemingly without talent, Shou is convinced that she has what it takes.

Manga about basketball is hardly new, and manga about girls playing sports even less so. However, B-Ball Goddess combines a really good understanding of how to portray cute girls with a strong sense of physicality and the excitement of a basketball game, all without resorting to especially gratuitous fanservice (most of the time) or shounen manga-esque displays of basketball super powers. For me, it’s quite telling that, in conversations with writer, comics critic, and long-time basketball fan David Brothers, he found Kuroko’s Basketball to be somewhat unbearable, but B-Ball Goddess to be solid and fun. I’m not sure if that means that all basketball fans would enjoy B-Ball Goddess, but I think that’s about as good an endorsement as it gets, shorts of an actual NBA player praising it.

bballgoddess-01

One of the more prominent aspects of the manga is the Umpaku dialect found in Shimane and its surrounding regions, of which the most common is Izumo-ben. While Miyuki and most other girls in the series speak using standard Japanese, older characters and Shou herself utilizes the dialect.  Of course, this being a manga that’s translated into English and all, a decision must be made as to whether the English should portray this difference or ignore it entirely. No choice is inherently correct, but I do have to wonder how the translator for B-Ball Goddess decided upon their solution.

As far as I can tell, the Umpaku dialect has been replaced by a thick Irish or possibly Scottish dialect, and while this works okay for the most part, at times Shou is almost impossible to understand. Unlike in the original Japanese where kanji can help readers understand what’s really being said, English has no such luxury in general. Thankfully, for particularly obtuse terms translation notes are usually provided, though it’s not Japanese to English but rather English to English.

You can read the first chapter of B-Ball Goddess online, and the Manga Box app is free on both Android and iOS.

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A few months ago in the February status update, I mentioned that I tend to keep a few posts in reserve and then never get around to posting them for one reason or another. Recently though, I’ve had a lot of crazy things happening in my life all at once (mostly good things, I assure you). It’s made me a bit short on time, and because of that, I’ve had to pull some of those pieces out of the old filing cabinet (I have never actually used one of those), such as Internet Culture, Fandom, and the Tendency to Offend.  I think a part of me always felt unsure about it, but it’s turned out to be quite a popular post, so maybe I should’ve sent it out into the wild sooner. I sometimes strike when the iron is lukewarm, as might be the case with my post on the new female otaku-oriented manga magazine, Comic it, which touts itself as not being so obsessed with romance.

I also had the opportunity to attend the New York International Children’s Film Festival for the first time in years, and it felt good to write reviews of both When Marnie Was There and Mune. I actually have one more film left to review, but due to the above circumstances I haven’t been able to get around to it. Look forward to it in April.

This month’s special Patreon sponsors are:

Ko Ransom

Alex

Johnny Trovato

Though they aren’t listed, I’m quite happy to say that I’ve received a few new sponsors this past month. These recent patrons have declined to be included on the official list of patrons above (even if they’ve contribute enough to qualify), but their support is very much appreciated.

In relation to what I’ve talked about above, I have to ask what my readers think about the times where I post on a subject well after it’s been in the spotlight. I guess this sort of relates to the previous month’ s topic of mid-season vs. end-of-season reviews, but when it comes to very current events, I think I might as well let a Shellder clamp on and force me to evolve. At the same time, I think there’s a certain value to being able to take my time with a subject. I might be falling into that Patreon trap of wanting to write what people want now, but we’ll see how it goes.

After successfully getting a drunk and passed out Kuchiki back to the hotel, Madarame invites Hato to drink and talk. With the help of some liquid courage, Hato pours out his thoughts on crossdressing, his exact feelings for Madarame, and the line between fantasy and reality. After their long and revealing conversation, Madarame gets up, but inadvertently does the harem protagonist thing and ends up in a compromising position with Hato due to a combination of Madarame’s poor physical strength, alcohol, and a rogue shoe.

Chapter 110 is, in a word, heavy. Or thoughtful (insert Japanese pun here). Most of the pages and panels consist of Hato just gradually letting it all out, talking through his issues while trying to resolve them (though perhaps making them worse?), and it really leaves an impression. Though we’ve known for quite a while now how Hato feels about Madarame, to also see a fuller elaboration of Hato’s complex personality and circumstances that has been wrapped around those feelings makes me think that this is one of the most important chapters in Genshiken.

Hato mentions a lot of things, including why he has avoided coming over to Madarame’s after Valentine’s Day (the situation was too much like a BL narrative for him to be comfortable), but what it all comes down to in terms of Hato’s inner conflict is the idea that “reality can never be BL.” It’s a subject that gets talked about a fair deal in both fan and academic circles, because of how BL’s portrayal of homosexual relationships is highly romanticized; some have even called it problematically unrealistic as a form of storytelling that generally appeals more to women than to actual gay men. Are Hato’s feelings too mixed up in his fundashi ways for him to separate his fondness for yaoi from an actual relationship with Madarame, and is that even what he wants to do?

In the case of Ogiue back in the first series, we saw that the answer was “yes and no.” Though she drew doujinshi of Sasahara and Madarame, she said that the fictional Sasahara was more of a character than anything else. At the same time, Sasahara has slowly incorporated bits of his own BL parody’s personality, namely a position as a “strong seme” that thrills and plays into Ogue’s own fantasies. What I find interesting with Hato here is that he’s not so much worrying about treating Madarame like a 2D character but wondering how much he can maintain his own position and life between fantasy and reality.

This can be seen in Hato’s explanation that he’s tried to maintain the “Madarame harem” as much as possible, because his actions essentially push reality as close to the fantasy of the harem series (and Hato’s chances with Madarame) that it can go without breaking the “illusion.” Years ago, I wrote a post (and never wrote a part 2. Whoops!) about how many protagonists in harem series are purposefully passive and indecisive because it means that, not only does every girl (or guy if it’s a reverse harem) get the chance, but the main character through their passivity is essentially free of any true error. It’s a kind of stasis or holding pattern, and in a previous chapter Madarame even comments internally how this is actually untenable in reality (even indecision has its consequences). Hato essentially tries the same thing, but by not being the “center” of the harem, it has something of a different intention and effect.

From Hato’s perspective, Madarame is essentially straight (even if he does play games about extremely effeminate crossdressing boys who get pregnant), so Hato has the least chance of winning Madarame compared to Angela, Sue, and Keiko. Once, Madarame even said back in Chapter 79 that it was “biologically impossible.” Hato believed that the closest he could come to being with Madarame was in this “harem” format. It occupies roughly the same school of thought as “I’m happy if the person I love is happy” (Tomoyo in Cardcaptor Sakura) and “I can substitute my love for another girl with that girl’s twin brother who looks almost exactly alike” (Kana in Aki Sora). It’s likely why Keiko dislikes him so much. As we see in this chapter, though, Hato believes it’s time to move on, and that Madarame should choose one of the girls who are pursuing him.

There’s actually an extra fold in all of this concerning Hato. Even as he realizes that he’s gay or perhaps bisexual and can identify himself that way when dressed as a man, he still wants to continue to crossdress for reasons somewhat unrelated to his sexuality. It helps him to draw as he wants to. It makes him comfortable when talking to friends and making new ones. All along, he’s mentioned that BL and real guys are two different things, and that the crossdressing doesn’t reflect his sexual preferences. It still carries that meaning, but more in that Hato the man who has feelings for Madarame is not 100% the same as Hato the “woman” that loves to discuss BL. Or is that really the case? It seems like Hato himself doesn’t entirely know, though one possibility is laid out in Spotted Flower where the equivalent of Hato is either in the process of transitioning physically into a woman, or has done so already. As that’s supposed to vaguely be an alternate what-if scenario, it’s not clear if this Hato is the same way deep down, but his own view of himself as male or female seems likely.

I think it’s worth mentioning briefly that, within Genshiken itself, we see another character who tries to toe the line between fantasy and reality in Kuchiki, who loves the idea of the girl-boyas, though he’s shown to desire a world more like his anime fantasies than his reality, just as much if not more than Hato.

Of course, all of this has been focusing on one half of the equation for this chapter. What about Madarame? How does he really feel? Though he’s firmly maintained and argued for his heterosexuality, we’ve seen moments where he’s been legitimately confused. Not only does Madarame think about Hato’s words as an example of him being rejected again, but we also see a lot of blushing in this chapter. While I believe it’s purposely ambiguous as to whether his and Hato’s flushed faces are more from the alcohol or their own feelings, it increasingly sets up the possibility that, contrary to Hato’s beliefs, he really does have a chance.

A few questions come out of this. First, has Hato’s active and passive blurring of fantasy and reality (including the fact that he still has his makeup on) “worked” to make Madarame realize that he’s not 100% into the opposite sex after all? Second, would Kio Shimoku actually go through with having the character most representative of the classic otaku in Genshiken be to even somewhat gay? Third, would this cause those afraid of the subject of homosexuality who have identified with Madarame to reject his character, or would perhaps this bring in people who have felt similar to Madarame but don’t necessarily prescribe to heteronormative values?

As the chapter ends and Madarame is accidentally sprawled on top of Hato, I find myself truly unsure of what’s going to happen. I mean, most likely it will be “nothing,” just like it was “nothing” when it came to Sue and Keiko (Angela still has yet to truly make her move). However, whereas in the past I would say that Madarame most likely won’t have any realizations when it comes to Hato, now I’m not so certain. My prototypical otaku character can’t possibly be this challenging.

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Name: Urashima, Hono (浦島帆乃)
Alias: N/A
Relationship Status: Single
Origin: f ningyo

Information:
A freshman college student at the university where marine biologist Tsubaki Reiji teaches and the BL-loving mermaid Mero resides, Urashima Hono comes to college interested in snagging lots of guys. However, she instead becomes a friend of sorts with Mero, who teaches her the way of the fujoshi.

Fujoshi Level:
Urashima has only just begun to adopt a fujoshi mindset, but is helped along by Mero.

comicit-issue1-cover

Last month, the publisher Kadokawa Ascii Media Works announced a new manga magazine. Comic it advertises itself as a publication for “adult otaku girls” who “want more than just romance in their stories.” As if to emphasize its defiance of the common trope that manga for women revolve around love stories, its first issue came out on Valentine’s Day.

I find a few things fascinating about the premise behind Comic it. I’ve often seen readers, male and female, criticize shoujo and josei manga for being so focused on romance, that it seems to come at the exclusion of other possible and interesting narratives. However, it is quite intriguing that the demographic that is assumed to be most dissatisfied with the state of manga for female readers would be otaku, hardcore fans of manga. This also assumes that for many non-otaku readers, the state of manga, and romance in manga, is fine. Of course, the idea that there should be “more than just romance” also implies that the manga in this magazine will still feature love and relationships.

There’s another aspect of their advertising, however, that is less apparent. The term “adult otaku girls,” or onna otaku joshi, essentially indicates grown women who are otaku, but are still girls at heart. Though they continue to age, they’ve never let go of the thrill of being otaku. In a way, this seemingly feeds into the celebration of you that is common to Japanese culture and its portrayal in anime and manga, but I wonder if it’s also a jab at it, that youth is a product of the mind, rather than the body.

Below I’ve translated a chart included with the article on Natalie Comic linked above, which is designed to help readers figure out which stories in Comic it they’d enjoy. Note that all of the possible results emphasize the word “girl” instead of “woman” in the same manner as described above, and that there are some… interesting… yes/no questions on this chart.

comicit-chart-translation

According to the article, these categories indicate the following.

Kizuna Girl: You’re into families and brothers, and are moved by connections and bonds.

Mama Girl: You’re into helpless guys and the dramatic joy of seeing them change, as if you were a mother or older sister.

Fujoshi: You’re into buddy stories and past connections, and special relationships between guys

Subculture Girl: Though you appear to be just like everyone else, you’re actually a little peculiar, and you’re interested in philosophies of love that are a bit different.

I’ve yet to read Comic it, but I’m highly interested in doing so. I’ve already ordered a volume, and  plan to review it for Ogiue Maniax in the future.

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Name: Mero (メロ)
Alias: N/A
Relationship Status: Single
Origin: f ningyo

Information:
Mero is a mermaid who is discovered by a marine biologist named Tsubaki Reiji. Having spent much of her young life under the water reading BL, her fellow mermaids failed to understand her fascination with the human world. Upon reaching the surface, she finds herself caught up in a series of misunderstandings with Reiji and those close to him, partly because of her own mistaken assumptions about humankind, and partly because everyone else is equally dim in their own rights.

Fujoshi Level:
Mero actually believes that BL is a 100% accurate reflection of human life, and so assumes that all men are in love with each other.

This post was sponsored by Johnny Trovato. If you’re interested in submitting topics for the blog, or just like my writing and want to sponsor Ogiue Maniax, check out my Patreon.

The 1964 Tokyo Olympics are considered to be one of the most significant moments in Japanese history in terms of symbolism. Having lost World War II a couple of decades prior, and having experienced military occupation by the US as a result, the Olympics were an opportunity to show the world that Japan had gotten back on its feet and climbed out of poverty. One of symbols of this transformation is the famous bullet train, which came into service in time for the Tokyo Olympics.

It’s no surprise then that the 2020 Tokyo Summer Olympics are kind of a big deal. While Japan no longer has issues with proving itself to be a first-world country even in a decades-long economic recession, the government still wants to further its integration in international economy, culture, and politics. The subject of 3.11 will also still be relevant, and if Japan has not “proven” to the world that they have managed to overcome that disaster by 2020, they will certainly assert it by then. However, one particularly large and visible target for cleanup is Japan’s otaku culture, and they’ve already begun their move.

As I’ve learned from a series of public lectures at Temple University’s Japan Campus (thanks to Veef for the link), one of their targets is anime and manga, given their focus on using Japanese pop culture as a form of “soft power” over the past decade. As the Tokyo Olympics get closer, just the fact that the image of Japan as a haven for illegal pornography still persists to some degree means that the Japanese government, or perhaps groups trying to influence the government, will be pushing for lasting change on what can and cannot be depicted in anime and manga. This has a very likely chance of affecting otaku culture in Japan, though the degree to which these changes will last depends on how much creators and supporters of anime and manga can push back.

Any government will naturally want to present itself and what it represents in the best light possible, though keep in mind this does not automatically mean censorship; it is possible for such behavior to only affect media that comes from the government itself. However, because Cool Japan is government-backed, this can create a contradictions. Namely, what has attracted people to anime and manga culture in the first place has been its willingness to be subversive, degenerative, and controversial, both in the context of other cultures and in Japan. Concerns over anime being not just pornography but child pornography in the US and Canada are nothing new at this point, and more recently in Japan has passed the Tokyo Metropolitan Ordinance Regarding the Healthy Development of Youths.

I think one possible scenario is that the worlds of doujinshi and industry works will separate a bit more, maybe regress back to how it was a few decades ago. These days Comic Market is a big deal for both amateurs and professionals, with fan parodies being sold right next to videos displaying promos for the latest upcoming anime. A lot of names working professionally, including Satou Shouji (Highschool of the Dead, Triage X) and Naruco Hanaharu (Gargantia on the Verdurous Planet, Kamichu!) are artists who not only work in the (relatively) mainstream industry but also still produce both professional erotic manga and erotic doujinshi. While I don’t think many creators will go away, they might very well have to pick what side of the die they fall on.

Censorship levels tend to ebb and flow, and are even a bit hard to control even as laws exist in the books. While artist Suwa Yuuji got in serious trouble in the early 2000s for publishing Misshitsu, an erotic manga that was deemed insufficiently censored, Frederik Schodt, in his classic book Manga! Manga! The World of Japanese Comics, explains how Japanese artists in the 1970s and 80s got around the censorship of genitalia through the use of creative visual metaphors through very “trains going through tunnels”-type affairs. Even the use of mosaics in Japanese pornography has changed over the years to be less prominent. Artists find ways. As somewhat of an aside I do think it’s interesting that the series Denkigai no Honya-san features a government censor as a character who is also a fujoshi.

However, although I believe that manga creators are imaginative enough to find loopholes, I think what we’ll see is a serious effort to keep things from reaching this level on the part of the industry itself and otaku as well. In many ways, this situation goes well beyond the subjects of anime, manga, games, and otaku because Japan has a very real history with censorship.

Leading up to and during World War II, dissenters could get arrested or even killed for publishing material that was seen as unfavorable to the Japanese government. This has of course changed, but just as the memory of the war continues to be an influence on the 2020 Olympics due to the connection to the 1964 Olympics and the role it had in showing how Japan had “moved on,” so too does has the danger of censorship remained in the culture of Japan.

While this might seem to contradict the fact that Japanese pornography is indeed censored, that sort of thing is often just lip-service that some take more seriously than others. After all, unlike other countries where pornography is banned, this is an adjustment to the work itself and assumes that making things less visible also draws less attention to them. There’s a strange relationship between forbidding ideas and forbidding images, because at some point one transforms into the other, and with anime and manga we’re seeing one arena in which this ambiguity comes to the forefront. This is why people from manga creators Takemiya Keiko (Toward the Terra) and Akamatsu Ken (UQ Holder) to the maids at the maid cafe Schatzkiste have discussed the subject of censorship and what it can mean.

In the end I can’t predict what will become of otaku culture, but I think that we’ll see that it’s not as passive as is often assumed. People will fight for their right to consume and create the anime and manga that they want, and it will certainly not be a sad joke.

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