I loathe fan-service. The only exception to this was Kill la Kill, but with that series the fan-service was satirical. So when I started watching Keijo!!!!!!!! –I think I counted the right number of exclamation marks in the title–I often asked myself “What am I watching?” I’ve seen the popularity of the show in my anime blog feed so I decided to check it out. Well, I found the fan-service in this series rather painful. At times it was satirical, but most of the time it tried to titillate. The anime also features all the elements of anime that can get annoying when overused. And overuse it did.
For those who haven’t seen the show, it follows a cadre of girls as they attend a school dedicated to teaching keijo, a sport similar to sumo that requires the women to use their busts and butts as weapons. They race, as they call it, on platforms floating in a pool. Of course, that requires them to wear skimpy bathing suits. The audience, mostly men, gamble as the teams of women smash and rub against each other. At times, this becomes more sexual than athletic. The story involves the characters becoming friends as they train and face an opposing keijo school.
Okay, let’s start with what I liked about the show. I liked how the show focused on women without male influence in the story. It shows how women can be strong athletes. The sport of keijo pokes fun at sports. If you’re a regular reader, you’ll know that I’m not a sports fan. The show pokes at how ridiculous sporting events can be and how much training it takes to be an athlete, even for a sport as ridiculous as keijo. I mean, baseball is a game that involves a ball being hit with a stick. When you think about it, its pretty ridiculous. I also enjoyed some of the comradery between the women. Finally, for a show full of fan-service, it features a variety of female body types, and all of them have what it takes to compete at the game.
Keijo is meant to be a comedy, but it joked without a smile. The show took all of anime’s tropes and stuffed them together. For example, the girls would yell their attacks, which all had silly names, amid seizure- inducing flashes of light. While the anime tries to pass itself off as a sports-anime at first, these attacks come straight from shonen action stories. You’ll see butts with spiritual demon dogs emitting from them, summoned butts filling the air, and other over-the-top attacks. All with names that try to be funny but end up making me cringe such as the obvious “Bust to Bust Attack” and “Vacuum Butt Cannon.” I don’t know. I guess I’m an old prude, but the early-teen humor grated. Some of the late attacks are downright painful. I mean, who would twist their nipple and breast and then let it drill into other? One attack that did leave me chuckling at the absurdity of it all used a hardened nipple to grab an opponent’s swimsuit and pull off a move from judo.
The animation style is well done aside from impossible poses. I have to give the series that. The animators took care to animate the softness of breasts and butts–too much care, but it’s understandable considering that is the focus of the show’s visuals. Again, the variety of female body types surprised me. Of course, the self-conscious small-breasted girl trope had to appear. For once I’d like to see a small chested girl have confidence and not care about her bust. Not all women “lacking” assets lack confidence or fret over their chests.
This pose is impossible. For a girl to pose like this, her spine would have to have to corkscrew. Scenes like this reveal how Keijo! focuses more on fan-service than on sports competition. It’s interesting to note how large bottoms have become popular in anime compared to anime from the 1980-2000. Consider Faye from Cowboy Bebop and Misato from Neon Genesis Evangelion. Oddly, this interest has allowed anime females to develop body types that come closer to nature.
Anime likes to take strong, female characters and make them less threatening to male audiences through fan-service. Perhaps it’s because my hormonal teen years are long behind me, but efforts to make female characters attractive by showing their skin does the opposite. Intelligence, inner strength, compassion, and virtue makes characters appealing. The most memorable anime characters I know of don’t flash skin or, at the least, don’t plaster their skin all over each episode. Balsa from Moribito, for example.
Keijo! is meant to be a fluffy, ecchi romp aimed at boys and young men. And it has many good messages–self-discipline, friendship, persistence, female-strength–but it leverages anime’s negative tropes to the hilt. Anime’s focus on female skin, silly attacks, and stereotypes hurts its ability to extend beyond its core Western audience. Okay, I get it. It’s meant to be fantasy and fun. I also like a fluffy comedy time-to-time. But the preponderance of silly and immature anime stories damages anime’s ability to be taken seriously in the West. Fans know it can achieve near literary levels of sophistication, but the market reacts to what people watch and buy. Western fans need more diversity in anime–yes, anime already has some diversity available, but it could use more.
Yes, I’m ranting a bit here. I enjoyed some moments of Keijo!, but it too often turned around and ruined those moments. That appears to be a trope of anime too. It can’t allow itself to convey a message or reach an apex of tension without interjecting something to deflate the blimp. Keijo! is pretty creative in its portrayal of sports and how outlandish sporting events can be. I mean, look at sumo. Two giant men crash into each other in an effort to push each other out of a sand ring. Keijo! satirizes the arbitrary rules of sports well. We forget that the games can be anything we make them to be. Well, all of that aside, I often repeat myself here on JP. Much of what makes anime anime also keeps it from becoming a widely accepted form of storytelling. I criticize anime because I want more people to experience the ability to animation to tell stories in ways live action can’t do. I want mature-storied animated movies to break records here in the States as they do in Japan. Until anime gives up some of its tropes, and the western community pushes for more mature stories, anime will continue to remain a niche genre, one subject to ridicule and misunderstanding. Stories like Keijo! have a place, but anime has far more potential to inspire and tell stories beyond fan-service and fluff.
With this post, I’d like to start a new series in which I want to consider the use of religious tropes and images in either well-known or current Anime. Since I am a self-confessed lover of monsters and magic, this first blog contemplates the fascinating hybrid known as onmyōdō 陰陽道, and its portrayal in Sōsei no Onmyōji (2016, currently airing).
The Way of Yin and Yang
…is what a literal translation of the word onmyōdō amounts to. The hybrid nature of this (for lack of a better term) religion is already apparent from its name, which mixes Chinese and Japanese concepts.
Yin Yang Symbol
In‘yō, as the kanji陰陽 can also be read, is the combination of yin and yang energy. These two opposites, each containing the seed of the other, and each in the process of transforming into the other, are the components and the manifestation of dao 道 (jp. dō… but more on that later). The dao is something which resists definition but amounts to a kind of world energy. Or so the ancient Chinese religion of Daoism teaches us. Its circular symbol is probably familiar to everyone, though the explanation might not be. More on the Daoist influence on onmyōdō later.
The second part of the name, 道, literally means way or path. It alludes to religion only in so far as that two other religions in Japan, which were also influenced by Daoism, use the same character: the indigenous Shintō (神道, Way of the Gods) and the syncretistic Buddhist sect of Shugendō (修験道, something like Way of Practice). However, 道 also designates various arts, from tea ceremony to sword fighting to incense-smelling to karate. It indicates a discipline which demands faithful practise over a long time in order to achieve various grades of mastery. Therefore, we can understand onmyōdō as ‘the (religious) discipline of mastering yin and yang’, and that already gives us some idea of what it (originally) entailed.
Some Background on Daoism
One cannot pinpoint a founding date for Daoism and even the existence of a founding figure is debatable.
Ancient statue of Lao-tzû. Curtesy of wikipedia.
Concepts of an all-encompassing force (not one involving lightsabres) probably predate the oftentimes quoted sage Lao-tzû and the ancient Book of Changes (I Ching). The more magico-religious strand of Daoism even claims the mystical Yellow Emperor as its founder. However, definitions usually fall back to the works of Lao-tzû, since he is the closest thing to a reliable source 😉
“Lao-tzû tells us that Tao (Way) is just a convenient term for what had best be called the Nameless. Nothing can be said of it that does not detract from its fullness. To say that it exists is to exclude what does not exist, although void is the very nature of the Tao. To say that it does not exist is to exclude the Tao-permeated plenum. Away with dualistic categories.”[i]
The Five Phases or Elements and their relations.
Another important aspect is the idea of constant change occurring in repeating patterns, such as the seasons in nature. Here another concept bears introduction: namely, the five phases or elements. Wood feeds Fire, Fire’s ash fertilizes Earth, Earth contains Metal, Metal attracts Water (as in condensation), and Water nourishes plants, that is, Wood. In this fashion, the elements form a circle. If you now consider which element conquers or destroys another, you get diagonal lines crossing the circle: A Wood plough conquers Earth, Earthen dikes beat Water, Water extinguishes Fire, Fire melts Metal, Metal chops Wood.[ii] A pentacle appears inside the circle, and this pentacle still appears in places associated with onmyōdō in Japan, such as the Shrine of the most famous Japanese yin-yang magician, whom we’ll discuss later.
Daoists’ goals and means
So, what did Daoists want? Superficially, magical powers seem valid objectives, and feats such as invulnerability, prolonged life and youth or the ability to expel demons or foretell the future all have been attributed to Daoist adapt of the ancient and recent past. These powers, however, are only secondary to the true believer, who aims to become one with the Dao and, for example, simply needs to live a very long life in order to achieve this.[iii]
Meditation and Outer Alchemy
Several methods to prolong life existed. Once could make use of breathing techniques and meditation to manipulate the energies within one’s own body, so that drops of a mystical essence ascended to one’s crown. Alternatively, one could experiment in a more commonly alchemical way with specific (often toxic) ingredients to create the ‘Golden Pill’ or ‘pure essence of spirit’, which would not only confer immortality but also transform base metals into gold… so yes, Daoism has its own philosopher’s stone.
One can read some alchemist texts, such as the Ts’an T’ung Ch’i mentioned by Blofeld, as tantric manuals, where the union of yin and yang means sexual union.[iv] This type of ritual involves careful control of movement, breathing and rhythm. It also hinges on the male adept avoiding ejaculation since that amounts to a loss of precious yang energy, the “ultimate goal [being] the production of an embryo of a perfect being” through the union of yin and yang inside one’s body.[v] This perfect embryo seems to me to be just another image, like of the golden pill of outer alchemy or the holy drops of mysterious essence produced by meditation and energy control. It seems merely a symbol of perfection attained by religious practice. However, the series Sōsei no Onmyōji may be taking this a bit more literally, as I will discuss below.
Onmyōdō isn’t Japanese Daoism
One additional, astonishing aspect of Daoism I would like to mention: as recounted by Blofeld, an intense pacifism permeates of the whole exorcism business. “One does not like to destroy genuine demons except as a last resort. They love their lives as much as we do and have the same rights to existence”, he let one of his characters say.[vi] In many portrayals of Japanese onmyōji, by contrast, they do not treat demons this kindly. However, even in Daoism, curse-created sprites are an exception. They have “no life to lose, being a mere extension of the magician’s mind.”[vii] Such a creature born of evil intent is a curse taking physical form; and this concept is a staple of onmyōji lore – mostly presented as shikigami, which we’ll come back to later.
Indian and Chinese religion and philosophy entered Japan via the Korean kingdoms from the fifth century AD. But whereas Buddhism became prominent in the country’s power struggles, and experts, texts and statues were imported from China to furnish Japanese Buddhist monasteries, there is no clear evidence for any attempt to install organized Daoist religion in Japan. Instead, its texts and concepts, methods and deities were appropriated in Buddhist and Shintō contexts.[viii] Thus evolved the Japanese magical religion called onmyōdō, with onmyōji as its practitioners and “priests”.[ix] In the medieval Japanese state, these specialists had a well-defined set of tasks to perform; they were courtiers and officials in addition to their quasi-priest role.[x]
The “Golden Age”: Court Onmyōji and the Divination Office
Shikiban divination board
The Japanese government of the Heian era – the “high middle ages” of Japan, origin of much of its classical literature – was built to resemble Chinese models and employed complex ranking systems. It is thanks to these rankings and the lists needed to keep track of them that we know about the organization of the official court onmyōji.[xi] The Yin-Yang-Office (onmyōryō) “was set up to handle affairs in the four areas of yin-yang-cosmology, astronomy, calendar calculation and time keeping”.[xii] The four fields, despite being assigned specialist “doctors”, are intertwined. Yin-Yang and Five-Phase thought pervades the calendar and time settings with twelve animals, which also double as star signs.
It comes as no surprise than that astrological divination was used to determine fortunate and dangerous days for each year’s calendar, and the directions (each linked to an element) one needed to avoid every day. In addition, Heian court intrigue might cause supernatural retribution, from which one needed protection. This was also a task of the onmyōji, who could divine the origin of an ailment and exorcise the demon or repel the curse which caused it. In addition, they performed Daoism-inspired rituals for the longevity of aristocrats.[xiii]
Possibly the first magical tool we now imagine in the hands of an onmyōji is the shikigami (式神/識神). It is most commonly depicted as a paper effigy which, once infused with spiritual power, transforms into a monster-like entity and does the caster’s bidding. However, onmyōdō texts do not even mention them.[xiv]
The name itself is ambiguous; shiki can be written as either “ritual” or “consciousness”, whereas kami, here written as “god“” is a homophone of 紙, “paper”. So, this is paper is infused with the caster’s conciousness or will in a ritual, which acts as a supernatural being. Japanese language is so much fun! Anyways. Divination using the shikiban, a two-piece divination board with inscriptions referring to yin-yang, calendrical animals, and the I Ching hexagrams, makes use of 12 Guardian Deities of the months, in the “heaven” half. Seimei allegedly made these his shikigami. Alternatively, he commanded two very powerful ones, each representing one realm of the board (earth and heaven).[xv]
Initially, though, Shikigami may have been a mere divination technique.[xvi] The foretelling of future ills through the shikiban may have involved a god of the shiki-board, a shiki-gami. This entity then became the means of inflicting, rather than the announcer, of misfortune. Thus, the shikigami as manifestation of a curse was born. In turn, an onmyōji could recognize the occurrence as an action of an enemy magician and repel the curse. The caster then dies of his own rebounding spell. This technique was another specialty of Seimei’s.
The ambiguity of the shikigami may be best summarized in Pang’s words: “the shikigami is actually a means through which the onmyōji controls the innate energy in natural elements with magical incantations.”[xvii] This fits all aforementioned manifestations.
Abe no Seimei as Ideal and Prototype
Seimei Shrine in Kyôto. I took this photograph spring 2012.
Abe no Seimei is the most famed and, legend has it, most powerful onmyōji of all time. Some tales claim his mother was a kitsune, a magical fox spirit, [xviii] because this power seems inconceivable for a mere human being. However, he did not do his deeds in a vacuum, but rather represents the craft as its most prominent practitioner. Onmyōdō was an institution of the Heian-era Court, as I mentioned above.
The historical Seimei, or Haruaki, as his name would have been read prior to his popularity, was initially a court official of mediocre rank.[xix] It was his aptitude at performing the tasks expected of an onmyōji, combined with a long life, that enabled his rise to high rank and office, as Shigeta delineates. Seimei’s repertoire included purifying buildings before use, summoning rain, explaining occurrences, divining fortunate days, performing healing rituals, and repelling curses. For the effectiveness of his rituals he received promotions.[xx] Shikigami, however, are not even mentioned in regard to him in any of the official sources.[xxi]
From the Middle Ages to the Early Modern Period and Beyond
Since that time, the Abe clan and (being pushed to second rank after Seimei’s success) the Nara-based Kamo family were the traditional onmyōji linages, until the extinction of the latter. In the Edo period, whoever wanted to perform divination, no matter his or her religion or self-description needed a certificate in order to do so. These certificates were granted by the Tsuchimikado family of onmyōji: the descendants of the Abe line.[xxii]
From this we can see how far onmyōdō departed from its Daoist influences and transformed to satisfy the demands of Heian-era court nobility, and yet, how it survived to the early modern period. Meiji’s emphasis on western scientific thought brought the practise to an end. But in the 1990s, onmyōdō celebrated a sort of revival in the Abe so Seimei-Boom caused by Yumemakura Bakus Onmyōji novels. Its numerous appearances in popular culture until now then can probably be traced back to this event. Anime series such as Kekkaishi and Mononoke draw on onmyōdō lore without naming it, whereas a monster-focused tale such as Nurarihyon no Mago casts onmyōji (initially) as antagonists. The most extensive focus on onmyōdō I know of, however, is this year’s Sōsei no Onmyōji, “Twin Star Exorcists”.
Sōsei no Onmyōji – Twin Star exorcists
The main characters.
Sōsei no onmyōji takes up a number of the abovementioned symbols and concepts. The title hints at the importance of astrolog, and the chief onmyōji, Arima, performs divination. He bears the historically correct title, onmyō no kami.[xxiii] In addition, his family name, Tsuchimikado, reveals his descent from the Abe family. The two main characters also have names which allude to historical onmyōji or sites of magical ritual. Enmado Rokuro may be named for Roku Emaro, a seventh-to-eighth-century “doctor of onmyōdō” from the continent who was commanded to renounce religious orders and found a dynasty.[xxiv] Adashino Benio’s surname maybe alludes to the Adashino temple near Kyōto, which celebrates a ritual for uncared-for souls (a raw material for monsters) every year.[xxv]
The series’ exorcists main task is to exterminate monsters called kegare. Usually, the noun kegare refers to abstract spiritual pollution rather than a monster-type entity, though. Therefore, the whole business of exorcists can be interpreted as a sort of metaphorical exorcism. However, despite the intelligence and emotion evidenced in higher forms of kegare, onmyōji do not grant them mercy and a right to exist, as Daoist exorcists might have done. Instead, two high-ranking onmyōji exterminate a very touchingly human kegare in what amounts to one of the most tragic moments of the series. Among the exorcists’ skills, shikigami feature regularly, most prominently in Benio‘s pet fox (who however does not seem to have any fighting properties). Head onmyōji Arima uses one as a replacement for himself, and commands two immensely powerful fighting shikigami, in a call-back to his ancestor.
The purification talisman.
When calling forth enchantments on body and weapons, these exorcists use a genuine Daoist spell, 急急如律令[xxvi] (kyūkyū nyo ritsuryō, if read in Japanese), though the type of application shown in the anime is, to my knowledge, original. Additionally, Benio’s swordplay calls to mind “a Chinese discipline that utilized swords and magic spells to exorcise evil spirits”[xxvii] mentioned in the context of Daoist imports, though I could not confirm the use of the aforementioned spell in this art.
Exorcism in the classical sense also features strongly in the second arc of the series. Whenever portals to the Magano (the demon realm) open, the vapours sicken the human population of the surrounding area, who then need the assistance of onmyōji. Healing requires purification spells, perhaps an allusion to the longevity rituals of Heian court onmyōji but surely a part of the exorcists’ basic task, erasing impurity. The most impressive cleansing, however, is an early use of the main characters‘ special power or “resonance”: With their joint energy, they manage to return a friend to normal after she transformed into a kegare, using the supreme purification spell – a feat previously considered impossible.
The 12 Heavenly Guardians of the shikiban, the legendary shikigami of Seimei, also appear in the series in the form of the 12 most powerful exorcists, who directly serve Tsuchimikado Arima, Seimei’s heir. Each of them bears the title of one of the twelve and has corresponding abilities. This fits with Pang’s view of shikigami as, ultimately, a kind of energy to be manipulated by those capable of the feat.[xxviii] Those who have enough spiritual energy, that is, in this series.
What makes protagonists Rokuro and Benio stand out is not so much their individual power. Although they are considered strong, especially for their age, they are repeatedly shown to be massively inferior to other characters. Their potential lies, in the first part, in their capability of “resonance” or joining their (male and female?) energy. In the second arc, however, even with resonance they are clearly outmatched by evolved Kegare (Basara) and Guardians alike. This seems to suggest that, after all, it will be not their resonance but their child, the Miko of the prophecy, who saves the world.
Miko – Child of Prophecy
In the second episode, Arima reveals the backstory of the series’ title. He claims to have received an oracle telling him about the immanent appearance of the Miko, the divine child foretold to end Magano and free the world of kegare monsters. The Miko is the child born of the Twin Star exorcists, as whom he has divined Benio and Rokuro, to the annoyance of both. This idea reminds me of the concept of the perfect child conceived by Daoist adepts in a ritual of sexual alchemy. This being „controls and registers the multitude of spirits. Summoning them by name according to the Registers, he lets none of them escape.”[xxix]
Benio’s kegare-granted legs.
Summoning by name seems to be an important phrase: exorcist techniques have to be called by name – they are essentially spells – and individuals are painstakingly introduced with their name, displayed in a freeze-frame next to their face. It might just be an anime staple, but I would like to see it practically applied in a story-relevant manner. For example, the Miko, if she[xxx] is eventually born, might call all the Basara by name and purify them in that way.
Alternatively, perhaps the two energies the Miko is going to unite are not Benio and Rokuro’s female and male spiritual energy. With their kegare-infected arm and legs respectively, both heroes harbour in themselves some kegare-aspect, the same way the white and black halves of the yin-yang-symbol contain a drop of its opposite. Similarly, Basara have clearly human features, despite their exaggerated cruelty. It stands to reason that the elimination of Magano, which is the final goal of the exorcists, is as unreachable as the Basaras’ aim to take over reality. “Away with dualistic categories!”, as Blofeld put it.
I have the theory that the child of Rokuro and Benio might be a natural human-kegare hybrid and that she will end Magano by fusing it with reality, releasing both kegare and exorcists from their fate – by annihiliating the magic energy they work with. I don’t think she will make anyone immortal or produce gold, though ;).
[ii] see Watts, Alan. Tao, the Watercourse Way (1975), which I read in the German edition, so I omit page numbers.
[iii] Again elaboreated by Blofeld, esp. in Taoist Mysteries and Magic (1983), where he condenses his experiences with different stands of Taoism into interesting if ficticious accounts. It seems our univerity librarian had a liking for his books 😉
[v] Mollier, Christine. „Conceiving the Embryo of Immortality: ‚Seed-People‘ and Sexual Rites in Early Taoism“. In: Andreeva, Anna & Dominic Steavu. Transforming the Void. Embryological Discourse and Reproductive Imagery in East Asian Religions. Leiden & Boston: Brill, 2016. 87-110. 90.
[xxix] Translation of a Daoist manual in Mollier 2016:91.
[xxx] The sex of the child is unknown, but since Shintō shrine maidens are called miko even today, I have a feeling it might be a girl. In any case, there is no reason to assume it has to be a boy (except the tendency of action anime to sideline women, but here we have at least a male and a female protagonist, so hopes may be entertained, I dare to hope ;))
Who knew boredom and apathy could be so entertaining? One Punch Man, so far, has plenty of all three.
Saitama approaches superheroing as a hobby. What’s his main problem as a part-time superhero? Outside of supervillains attacking during grocery store sales, Saitama struggles with being too powerful. One Punch Man explores what happens when a superhero attains the apex of power and is no longer challenged. I’m watching the series on Toonami, and I haven’t seen every episode yet. So these impressions may change.
Anime heroes strive to become stronger, faster, and better. But what happens when they can’t get any stronger? What happens when they get powerful enough to kill Superman with a single punch? What happens when there is nothing to strive toward? One Punch Man answers with boredom and apathy. Saitama gets more excited about a sale than a villain appearing. Although he hopes one villain, some day, will provide the rush only a challenge can bring. Throughout anime, shonen heroes pit themselves against villains and obstacles in order to prove their power level and to feel a rush. Saitama no longer has villains that can do this. One punch ends it. He avoids the contrivance we see in Dragonball Z and Bleach of holding back power and slowly increasing it. Those shows use that method to build tension. In One Punch Man, villains follow this contrivance and expect Saitama to do the same. Only Saitama lacks hidden power reserves. He’s power incarnate. He also scoffs at the verbose speeches shonen characters love. Despite his boredom, he can’t turn a blind eye to crime, but he lacks the protection instinct we see in shonen heroes. He doesn’t proclaim he will protect people. He simply does it, but he does it on his own terms and cares little about the fallout. Apathy stands at the core of his character.
For someone like me who has grown tired of shonen tropes, One Punch Man stands apart. At the core of it, superheroes are rather ridiculous. They don spandex and face impossible creatures. I knew One Punch Man was something special when I saw the first villain: a lobster man in underwear. I know, I know. Superheroes are meant to be fantasy, but they struggle with power creep that leads them to ever-more ridiculous scenarios. One Punch Man reveals this with its quirky events and mashed up freaks.
When you look at classic fantasy, the heroes rarely achieve god-level powers. Yet, when they do, the story twists in a way that makes those powers worthless. Take the Wheel of Time for example. Rand slowly gains stronger abilities in the story’s version of magic. He eventually wields the strands of reality itself. But despite having these god-level powers, he finds himself faced with a foe he can’t vanquish. Namely, because he shouldn’t. Superheroes, on the other hand (and I’m mostly looking at shonen heroes), rarely find a villain they shouldn’t vanquish, as opposed to unable to vanquish.
I’ve never been much of a comic book superhero fan. I do, however, enjoy shonen heroes to a degree. Shonen heroes are made, not born like most comic book superheroes. I prefer the communal effort of shonen heroes. They become heroes through their effort and the help of their friends. Saitama, like American superheroes, is self-made. He trained to become powerful, but unlike Goku and other heroes, he trained alone. He achieved his power in the American way (more or less) than the communal Japanese way.
Despite how much I beat up on superheroes, I enjoy American superhero movies (but not the comic books), but comic book heroes are predictable. They will win. When they die, they don’t stay dead. After all, their properties are too valuable. One Punch Man satirizes this with a few lines of dialogue here and there. Death is one of the best parts of shonen. When a hero dies, they die. DBZ notwithstanding. The finality of this increases tension and shocks the reader. In some cases, this would the equivalent of Superman dying, and DC announcing there will be no new Superman comics. Ever. One Punch Man pokes at this through its lack of tension. Saitama will always win. The story lacks any type of struggle. Sure, Superman will struggle a little, but in the end, he too will always win. Even when he loses and “dies” he still returns in a later installment. One Punch Man takes this lack of tension inherent in the structure of most superhero comics and runs with it.
Okay, this post has meandered quite a bit. I’ve gotten away from writing personal posts like this, so I thought this would be a good break. While I enjoy satire, it proves difficult to discuss because discussing it makes satire lose its impact. It becomes dry and dull. I could tell you how Saitama pokes fun at superhero and shonen hero tropes in various scenes, but it’s better for you to watch it for yourself. If you are a fan of shonen like Bleach, give One Punch Man a watch. If you are a fan of American superheroes, give One Punch Man a watch. It may not be for everyone, but this is one story that points out just how ridiculous the modern hero narrative can be.
Tokyo Ravens lacks focus. So many anime fall into this trap! The story cannot decide if it wants to be a magical action-adventure or a slice of life story. Throw in a sketched out magic system, reincarnation, cults, and shake well. The story tries to do too much.
Harutora Tsuchimikado is the usual block-headed shonen character. Frankly, I feel insulted as a guy with how brain-dead shonen male leads are. Harutora is often infuriatingly dense and hotheaded to the point it hampers the story. Anyway, he is made into a familiar by his childhood friend, Natsume. Together they attend a mage school where Natsume has to pass herself off as the male heir of her family. The family’s last male heir became one of the most powerful mages, and Natsume is believed to be his reincarnation. See what I mean about many things mixed in? I skipped all the other details behind this just for the sake of simplicity. Anyway, there are three factions, or cults, that watch for this reincarnation. Events ensure that mix with slice-of-life with magical hijinks.
The magic system revolves around talismans and incantations. Honestly, the incantations are not all the practical. By the time you stand there and say the tongue twisters, you would be killed by some normal dude with a gun.
Kon, Harutora’s fox girl familiar, stole the show. Of course, this being anime, there had to be jokes about Harutora doing bad things with the underaged fox girl. Ugh. Honestly though, the story may have done better by dropping all of the usual global reaching conflict and centering on Kon, Harutora, and gang.
There really isn’t too much to say about this one. The animation is dull. Action scenes lack excitement with people standing still or running in circles chanting things. Oh look a fireball! The CGI looks out of place. Some of the familiars are better suited for a mecha story. I mean, robot looking guardians summoned by magic?
Tokyo Ravens is middling. It isn’t great, but it isn’t completely terrible. Harutora, like most meat-head shonen characters, is annoying. We have so many meatheads, in part, because of anime watchers. Many of us tend to be introverted and on the nerdy side. Meatheads allow us to imagine what it would be like to live as an impulsive extrovert.
Meatheads have confidence many fans lack, but on the whole, the genre needs to get away from impulsive, dense heroes. Some of this is because these types of characters are a way to escape stilted social obligations. Who wouldn’t want to punch out a boss or someone mouthing off? But, this impulsive behavior and lack of critical thinking is terribly clichéd. Perhaps it is my cranky “old” age setting in, but anime needs to make more protagonists like Spice and Wolf’s Lawrence and the original Fullmetal Alchemist’s Ed. Protagonists that think before acting.
Haganai: I Don’t Have Many Friends is a raunchy, fluffy anime. The story follows a collection of weird misanthropes who form a high school club to help them learn how to make friends. Kodaka Hasegawa is a half-English exchange student who people avoid because of appearance and delinquent reputation. Together with the equally abrasive Yozora Mikazuki, a strange girl who has an invisible friend, they found the Neighbor’s Club. The club attracts several oddballs:
Sena Kashiwazaki, an arrogant blonde who enjoys playing erotic dating games.
Kobato Hasegawa, Kodaka’s younger sister who is obsessed with a anime Iron Necromancer.
Yukimura Kusunoki, who wants to become the perfect man and serves Kodaka similar to how a samurai would serve a lord.
Rika Shiguma, is a girl genius with a perverted streak.
Maria Takayama is an immature 10-year-old nun.
The story centers on their antics and awkwardness. Their personalities change slowly. Each episode represents a single day for the most part. Many critics point to how the characters feel the same. I disagree. Characterization moves gradually and realistically. People take time to change, which is the entire point of Haganai. The humor wears thin as jokes repeat, but I come to expect this from anime.
Haganai captures a real problem in modern society: disconnect. People struggle to form lasting relationships and often fail to nurture those they have. In the anime, there are many scenes of the gang sitting and doing their own thing. Together, but separate. That is a characteristic of modern relationships. How often do your friends and family sit together but do their own things? Many lament this development; however, these moments of togetherness reveal a deep level of comfort. People can feel comfortable enough to pursue their interests without hiding. As Haganai continues, you can see the level of comfort between the characters grow as they each do their own thing, together. The characters become comfortable with the presence of each other.
The story is an interesting commentary on modern friendship. People have certain ideal expectations of how relationships should be. And these ideals prevent them from seeing the relationships they already have. Simply spending time with someone is a gesture of friendship. Time is the most precious and limited commodity we have. Not every moment needs to be spent engaged. If anything, the quiet, shared moments — moments of connection, not separation — are the true marks of friendship. The characters of Haganai attempt to go out together, only to have the outings fail. The pressure is too high. They have impossible expectations, causing their outings to become disappointments. Expectations sour relationships in addition to outings. Life doesn’t hold up to our ideals and trying to force these ideals creates pressure.In turn, pressure makes relationships prone to failure.
Relationships should be easy and enjoyable. But recent societal pressures make relationships a chore. Recently people focus on making memories as if memories are commodity to hoard. Sitting quietly next to a friend or loved one as they read a book falls outside this drive to collect memories. Never mind the fact these quiet moments can be among the most intimate. Sure, activities are good, but they cannot fill every moment. Busyness makes it hard to enjoy a person. The activity divides your attention. Haganai shows this well whenever the characters attempt their outings. Many of the characters focus on the events of the outing and lose sight as to why they are going in the first place: to practice friendship. Not every activity needs to have a goal. Sometimes, just being there with someone close to you works best.
Obligatory Beach Fan Service Scene
Let’s return to the anime’s presentation for a moment. Haganai flirts with harem elements and leans on fan-service. Both of which hurts the central themes. Sena’s boob bounce and thigh close ups do little to advance the central idea. Another distraction from the anime’s theme of friends is the scenes between Kodaka and his sister. These scenes are strange for Westerners. Many show Kodaka’s sister Kobato running around nude. Both brother and sister are comfortable with this despite Kobato beginning to show signs of puberty. Although odd, this does serve a purpose for the story. It allows Kodaka play the responsible elder brother well. It makes for an odd, but effective, character development. An interesting scene happens when Kodaka sees his sister run away from Sena and then sees Sena as nude as his sister. His sister’s nudity doesn’t make him blink, but Sena’s makes him turn into the typical blushing anime boy.
While this reveals an interesting take on nudity (and avoids incest issues), the story plays these scenes up too much. At times, they took all of the focus away from the theme of developing connections with people. But then, I’ve come to expect this sort of thing in anime storytelling. At least some of these fan-service scenes developed Kodaka’s character as the responsible elder brother and a respectable guy instead of the usual tired pervert.
The series is frilly but entertaining. The theme of friendship touches on interesting modern commentary….but only touches on it. It gets lost in the comedy antics. Haganai is okay for what it is. I enjoyed the slow character development and subtle changes that build over time. The humor leaves much to be desired, but rare is an anime that doesn’t rub me the wrong way with its humor.
Every once in awhile I like to watch a fluffy, silly anime. Mayo Chiki! is certainly one of those…on the surface. Underneath the light-harem antics and relationship tangle waited a surprising theme. First, my usual summary.
Kinjiro – nicknamed Jiro – is a nice high-school guy with a problem. He is terrified of girls, and whenever one gets too close, he experiences severe nosebleeds to the point of passing out. Well, one of the most popular boys in school, Konoe, has a secret that Jiro falls into: Konoe is actually a girl! The rest of the anime focuses upon Jiro keeping Konoe’s secret safe and their blossoming relationship.
Jiro’s condition, which Konoe (who works as a butler) and her boss, Suzutsuki, decide to fix, is a satire of the nosebleed trope. The anime leverages and makes fun of other tropes, like the accidental boob grab and the usual hot spring situation. Aside from this, the anime addresses the problem of body image. Despite being a filler episode, episode 13 is actually one of the most interesting because of the way it explores this issue. The anime pretty much ends in episode 12, by the way.
Before I get into episode 13, I will point out the long running examples of the body-image issue in the story. At the center is Konoe and her cross dressing. Because she wants to work as a butler, she keeps her gender secret. Why she can’t work as female butler is a result of Japanese gender roles. The disconnect of her passion and her gender creates a body issue. She is uncomfortable with her breasts (which she wraps until flat) and dressing as a girl. Suzutsuki uses Jiro to help Konoe become more comfortable with being female. At the same time, Suzutsuki works to keep Konoe as her butler.
The final episodes focuses on the side character Nakuru Narumi. Narumi wears cat-ears and writes yaoi slash fiction based on the perceived homosexual relationship Jiro and Konoe have. She also has a fetish for glasses. As she admits, her personality isn’t popular with the boys. In the final episode, she approaches Jiro with a problem and admits she has a problem with her breasts. She has massive “rocket-shaped” breasts, and she wonders if that is all the boys like. Not only is Nakuru buxom, she is also a ganguro, a fashion subculture that tries to be the opposite of Japanese ideals of beauty. Her sense of fashion comes from self-discomfort. It is a way to keep the boys away. She admits she wishes her breasts were smaller. She wishes boys wouldn’t only look at her chest. Jiro ends up helping her understand not all guys will only see her breasts. He finds her face– without the glasses–most attractive.
Nakuru’s admission is rather unique. Most of the time anime girls want their boobs to be larger. This scene shows the counter to the assumption that a girl has to have big breasts for people to like her. The scene shows even “hot” buxom girls like Nakuru have body-image problems. And those problems are the same as less-blessed-by-nature girls: feelings of inadequacy and desires to be loved for their souls rather than merely their bodies. Of course, guys also struggle with this, if to a lesser extent. Culture puts a lot of pressure on girls to appear in certain ways — both physically and in their behavior. Mayo Chiki! focuses on breasts as symbols of these problems. Konoe and Nakuru feel uncomfortable with their breasts–by extension their femininity–because of society’s view and expectations of women. Breasts are seen as limiting. For Konoe they hurt her career. For Nakuru they hurt her ability to find a real relationship.
I was surprised to see a fluffy anime like Mayo Chiki! touch on the problem of body image. It goes to show that even frilly comedies are worth a try.