Can reality tv still be thought of as a genre given the high level of hybridity that exists?

Can reality tv still be thought of as a genre given the high level of hybridity that exists?

Several different reality TV shows have been produced over the past decade, genres and sub-genres are still appearing and will play a big role in how television will be created, financed and produced in the future (Roberts, 2011). Back in the 1990s the RTV genre was a mix of factual, fictional and light entertainment, but it was still a genre you could pinpoint and recognize before the genre went viral (Hill, 2014).
Reality TV is a pop-culture phenomenon, it’s a porous genre because the characteristics of reality TV blurs the boundaries between fact and entertainment. It is also a guilty genre because people often try to hide that they are watching it (Hill, 2014).
Reality TV can be seen as a good example of a hybrid or mega-genre fuses together other genres, for example the game show, talk show, soap opera and documentary (Deer, 2015).
Deery (2015) writes that: reality TV can be regarded as a recognizable category for purposes of discussion, marketing, and scheduling without it being a definite or universally agreed upon genre.
Drama documentary is one of those porous genres who bleeds into drama, claiming that a fictional story is based on real events (Hill, 2014).  
Kavka (2012) says that there is a bit of confusion when it comes to reality TV as a genre, partly because of the format’s hybridity and partly because of mass production and constant changes.
RTV has transitioned from a genre who challenged the structural relationship for “liberatory” and “utopian” reasons to a genre that helps to uphold the leading spatial relationship in our modern-day society (Kraszewski, 2017). Kavka (2012) points out that genres continue to develop as it is being used, being circulated and in the discourse of pop-culture.
Bignell (2005) argues that RTV is not a genre but “an attitude to the functions of television, its audiences and its subjects.” Though he also points out that RTV still has links to other genres such as documentary, game shows and soap opera.
I think RTV is morphing into a genre of its own, springing out from the factual, fictional, light entertainment of the 1990s and a phenomenon that is still and possibly forever growing. It might not be the genre it once was, but I don’t think we can dismiss it entirely as a genre.

Sources:

Bignell, J. (2005). Big brother : Reality tv in the twenty-first century. ProQuest Ebook Central https://ebookcentral.proquest.com

Deery, J. (2015). Reality tv. ProQuest Ebook Central https://ebookcentral.proquest.com

Hill, A. (2014). Reality tv. ProQuest Ebook Central https://ebookcentral.proquest.com

Kavka, M. (2012). Reality tv. ProQuest Ebook Central https://ebookcentral.proquest.com

Kraszewski, J. (2017). Reality tv. ProQuest Ebook Central https://ebookcentral.proquest.com

Roberts, J. (2011). Keeping It Real: A Historical Look at Reality TV. West Virginia University. https://researchrepository.wvu.edu/cgi/viewcontent.cgi?article=4442&context=etd

How real is RTV?

How real is Reality TV?

Some people love it other people love to hate it. You don’t have to watch reality TV to have an opinion of it, it’s a conversation starter and it is often more talked about then watched (Hill, 2015). RTV has the ability to address a huge audience in original ways and it is able to retain the audience’s attention for a long period of time (Biressi & Nunn, 2005). Slade (2014) points out “As a television viewing culture, we have become more obsessed with instant gratification and the bigger and weirder, the better.”
 According to Hill (2015) minor reality soap series can attract more Twitter followers then actual viewers and big TV shows are considered to have failed if they don’t make the headlines. Hill (2015) writes that “Reality TV is caught up in what is happening now. Individual shows, news headlines, social media trends and even big events date very quickly.”
As most of us know there are several different types of reality TV shows, but all of them evolve around ‘real people’. According to Escoffery (2006) RTV doesn’t just represent people and types of characters, but also “social interaction, group dynamics, interpersonal struggles, the process of voting, and even, perhaps, the workings of power itself.” Reality TV is now one of the most obvious cultural grounds for debating the status of modern fame. The fame culture is centred around the “famous for being famous” concept, and it now rules over the concept of talent and hard work (Escoffery, 2006).

Let’s have a look at how the reality TV producers tailor their shows to engage the biggest audience possible. As Escoffery (2006) points out it is important to look at how power and social interaction is represented in RTV, how they are depicted and how the are perceived by the audience. Wyatt & Burton (2012) talks about how we need to ask questions and make distinctions between the ethics of RTV and in RTV, are the shows made honestly, do they treat their participants in a morally responsible manner? They point out that we have to look at “whether they communicate a sense of ethics in their narratives and whether they assume, or even prompt, an ethical response from their audience.” (Wyatt & Bunton, 2012).
Wyatt & Bunton (2012) mentions that there are several examples of deception in reality TV such as misleading editing to create drama or to piece together quotes from different contexts, basically forcing the contestant to say what the producer needs them to say. According to Deery (2015), editing is often used to build characters and to make them seem shady or more innocent. Clips can be shown out of sequence or the editor can choose when to release certain information to maximize the dramatic effect (Deery, 2015).

This combined with the evidence and information provided in Philippa Smith’s lecture (Reality Television, Popular Genres week 11, 2020) where we looked at comments from people who had taken part in reality TV shows, makes me conclude that we have to be critical. Knowing that producers edit the narrative, cast people who are bound to create conflict, retake shots for maximal dramatic effects etc, makes me conclude that RTV probably is real to some extent but, like my mother once told me; you can’t believe everything you see on TV.

Sources:

Biressi, A., & Nunn, H. (2005). Reality tv : Realism and revelation. ProQuest Ebook Central https://ebookcentral.proquest.com

Deery, J. (2015). Reality tv. ProQuest Ebook Central https://ebookcentral.proquest.com

Escoffery, D. S. (Ed.). (2006). How real is reality tv? : Essays on representation and truth. ProQuest Ebook Central https://ebookcentral.proquest.com

Hill, A. (2014). Reality tv. ProQuest Ebook Central https://ebookcentral.proquest.com

Slade, A. F., Narro, A. J., & Buchanan, B. P. (Eds.). (2014). Reality television : Oddities of culture. ProQuest Ebook Central https://ebookcentral.proquest.com

Smith, P. (2020). REALITY TELEVISION, Popular Genres (ENGL602) Week 11. Powerpoint.

Wyatt, W. N., & Bunton, K. (Eds.). (2012). The ethics of reality tv : A philosophical examination. ProQuest Ebook Central https://ebookcentral.proquest.com

Week 10, question 4.

4. How does Dick use the I Ching and how did his views on the oracle and its role in the novel shift over time?

According to Mountfort (2020) Dick used the I Ching as an oracle to help him write his novel, the answers he got was a key element when he wrote the story. The main characters use of the I Ching acts as the novels central plot element and Dick used the I Ching obsessively when he wrote the book (Mountfort, 2016). Dick (n.d.) said himself that he used the I Ching because several of his characters used it. When one of the characters asked a question, he’d throw the coinsand and write the hexagram lines they got. This resulted in twelve I Ching results that highlights the central concerns of the novels main characters. It connects characters who never meet, but their actions still affect each other in specific ways (Mountfort, 2016).
Mountfort (2016) writes that Dick’s obsession with using the I Ching helped setting up a “powerful metafictional dynamic” between Dick and his protagonists. Although Dick uses the oracle to help him in his writing, Mountfort (2016) mentions that Paul Williams wrote an useful analysis of the most important points where the I Ching is used in the text, Williams doesn’t believe that the plot were gained mainly through I Ching reading, but that it were used only when the characters used it in the story.
Mountfort (2016) writes on that the I Ching added a philosophical base for the story in the “synchronistic notion of simultaneity or “meaningful coincidence” that is contrary to classical western views of causality” and he argues that the I Ching is a device that unifies stylistic and philosophical levels of the book.
As for Dick’s relationship with the I Ching it seems to have had its ups and downs. Dick was never satisfied with the ending of his novel ad he blamed the I Ching for not providing him with a satisfying ending, he wrote that he would have liked it to have a “stronger, better ending”. Dick actually came to a point where he believed that the oracle had misled and betrayed him on purpose, although this conflict with the I Ching didn’t last very long (Mountfort, 2016).
The oracle shifted from being a key element to his writing to becoming the villain in a way, considering how Dick thought the I Ching had given him an unsatisfying ending in purpose.  

Sources:

Mountfort, P. (2016). The I Ching and Philip K. Dick’s The Man in the High Castle. SF-TH Inc.

Mountfort, P. (2020). Week 10: The Man in the High Castle, uchronie and the I Ching. PowerPoint.

Q week 9

2. In what ways can cosphotography be understood as a form of “fan capital”?

Cosplay is a medium where a person performs fragments of a character, during this performance textual citation and photographic practices are combined and “some-times collide.” (Mountfort, 2019). With photography you can both document and arrange different elements of the cosplayer’s performance “via visual genres typically spanning those of the fashion run-way, studio and ‘hallway’ shoots” (Mountfort, 2019).
According to Mountfort (2018) photography plays a significant part in modern cosplay, although
cosplay was documented as early as in 1939 at the New York Worldcon, foreshadowing the emergence of the three genres of cosphotography, “the fashion-shoot, studio portrait and ‘hallway’ snapshot.” (Mountfort, 2018). Over time fan conventions have further formed the development of the cosphotography genres. Photography and film are now acting as a shaping agent in how cosplayers act out their performance. Cosplay can be very time consuming and cost a lot of money, and cosplayers might hope they get something or some form of capital in return for their hard work. By being photographed and filmed the cosplayer can achieve tokens of private value and fan capital that circulates online and reaches a bigger audience. Photos and video can serve as a token of value, not necessarily in the form of money but in the shape of subcultural capital and happiness.   Cosphotography aren’t limited to online publication, but is also being published in books, sold as prints, coscards and as film and media files, you also have the concept of cosplay music videos (CMVs).


There are a lot of tension surrounding cosphotography, Mountfort (2018) mentions the issues between fan-directed cosplay and commercial cosplay and the “heterotopian and hegemonic control of cosplaying spaces”. Heterotopian meaning a vision of the cosplay community as a progressive/transgressive space where people can “enact a kind of collective détournement in the mass requisitioning of intellectual property from their legal rights holders and make it their own.”
On the opposite side you have the threat: commercialism, sexism and racism. You also have “flaming and body shaming” which can create a nasty vibe, especially on online forums.
 Because the cosphere is a community where visual tokens are in the centre of attention and exchanged between people, it is likely that these tensions will continue to circulate within the community.
The commercial space and other social forces is a constant threat to the heterotopian side of cosplay, reality TV series such as Heroes of Cosplay and Cosplay Melee are being criticised for turning into a competitive sport rather than a collaboration or ‘team work’ between the people in the cosplay community (Mountfort, 2018).

Cosphotography can be understood as a for of fan capital because it can function as a currency, as mentioned earlier it creates personal value for the cosplayer but the photos/videos created are also a valuable item to fans of cosplay or of the character the cosplayer is portraying. Just like hard cash it can be traded from photographer to cosplayer (or vice versa), from photographer to fan or between cosplayer and fan. It can increase the popularity of both the photographer and cosplayer, and it can provide the fan with the most valuable thing of them all; happiness.

Sources:

Mountfort 2018, Planet Cosplay (Bristol, UK: Intellect Books), Intro and Chapter 1

Mountfort 2018, Planet Cosplay (Bristol, UK: Intellect Books), Chapter 2

Mountfort 2019, Cosplay at Armageddon Expo

Week 8, superflat

4. How do postmodern “superflat structures” relate to cosplay?

Cosplay (costume and play) is a contemporary phenomenon and according to Mountfort (2018), it’s also part of something venerable. The term cosplay describes an action where a person preforms and portraits a fictional character (Hale, 2014), today cosplay reflects modern fandoms and their ability to create mass cultural engagement both online and offline (Mountfort, 2018). The person uses a costume and accessories to look like a character and uses their body to mimic postures, gestures and the language the specific character uses. Cosplay is a “somatic, material and textual practice.” (Hale, 2014).
Now how does the concept of superflat structures relate to cosplay? Firstly, let’s have a look at what superflat is.  According to Favell (2011) superflat is a term used to describe a distinct type of Japanese art. Takashi Murakami used the word superflat to describe something that is naturally two dimensional, that instead of alluding to depth highlights its inner flatness (Beynon, 2012).
It began with a sculpture made by Murakami, the sculpture is called My Lonesome Cowboy and is described by Favell (2011) as “A naked cartoon boy with a big grin,  enormous eyes and crazy hair … masturbating, a wild lasso of plastic semen filling the air around him.” The work stands as Japan’s most successful piece of art ever (Favell, 2011).  
Superflat is inspired by the animation and comic culture in Japan and we see a lot of childlike paintings, toys and big instalments (Favell, 2011).
Cosplay relates to the structures of superflat because of how the audience is watching fragments of a two dimensional fictional/nonfictional character being performed by a cosplayer.
The cosplayer displays a performance either live or through photography, cosplay is a visually rich medium, but with no or little narrative and it is the lack of narrative content that makes it fit in within the superflat structures (Mountfort, 2018).

Sources:

Beynon, D. (2012) Superflat architecture: culture and dimensionality, in Interspaces : Art + Architectural Exchanges from East to West. The University of Melbourne, School of Culture and Communication. https://dro.deakin.edu.au/eserv/DU:30044887/beynon-superflatarchitecture-2012.pdf

Favell, A. (2011) Before and After Superflat A Short History of Japanese Contemporary Art 1990-2011. Blue Kingfisher Limited. https://www.adrianfavell.com/BASF%20MS.pdf

Hale, M. (2014). Cosplay: Intertextuality, Public Texts, and the Body Fantastic. Western Folklore. 73(1), 5-37. Retrieved October 3, 2020, from http://www.jstor.org/stable/24550744

Mountfort 2018, Planet Cosplay (Bristol, UK: Intellect Books), Intro and Chapter 1

Mountfort 2018, Planet Cosplay (Bristol, UK: Intellect Books), Chapter 2

Week 7

1. King (2010) describes Horror as being defined through three basic elements. Explain, using references, what these three elements are. Think of a horror story you’ve read/watched/heard that makes use of all three of these elements and show how King’s definition is at play in that narrative.

According to King (2010) the horror genre is built by three different elements, or as he describes it, horror exists on three different levels. King (2010) writes: Terror on top, horror below it and lowest of all, the gag reflex of revulsion.”
King himself favours the level of terror and tries to avoid revulsion and writes that he is “not proud” if he has to use it to get a reaction from his reader.
He writes on that terror is what the readers mind sees, the unpleasant speculative thoughts our own mind creates. Horror is the underlying emotion of terror, slightly less fine and it “invites a physical reaction by showing us something which is physically wrong.” The third element, revulsion is King’s least favourite and he says that “the ‘chest-buster’ form Alien” fits into the revulsion category.

How does King’s three levels fit into a horror film I’ve seen? Well let’s have a look at my personal favourite vampire movie, The Lost Boys, which is categorized as a “black comedy horror film” (Wikipedia, 2020), though it might not be as scary as many other horror films, it definitely contains King’s (2010) three elements.  
The first and finest element can be found quite early in the movie where ‘something’ is flying over a dark amusement park, a night guard sees ‘it’, screams and starts running to his car. He franticly tries to get in, the camera goes everywhere until the guard (and the car door) is pulled from the car and disappears up in the air. We have a similar scene later one (which might be more classic horror film) where a couple is fooling around (or at least he is) in a car, she hears a sound, he says it’s nothing and the next thing that happens is that the roof disappears and they are both taken by ‘something’.
Moving on to level two we have a scene where we finally get to see the vampires aka the horror element where we see something physically wrong. The handsome teenage boys are transformed into scary vampires with pointy teeth and pale eyes, the light in this scene is set so that their facial features appear more terrifying then what they really are. The same scene takes the movie to a gorier level when we get to see the vampires feed on innocent people.
Now, revulsion! One of the most revolting scenes in The Lost Boys takes place during the last fighting scene, although there are many scenes in this movie that fits into the third level, I think this one hits the jackpot. During the last fight one of the vampires is pushed into a bathtub filled with garlic and holy water, he melts and makes a rather disturbing appearance before disappearing into the tub, but it doesn’t end there. The melted vampire then causes a chemical reaction if you like (or he’s taking revenge) by flooding the house with.. well.. vampire goo and the whole scene is rather disgusting.

Although The Lost Boys aren’t particularly scary it still follows a ‘horror movie model’ and we see a lot of classic elements. After reading about King’s (2010) three levels of horror elements it was rather easy to point them out in the movie.  

Sources:

King, S. (2010). Danse Macabre. Everest House.

Q for week 6

4. Stableford (2007) details the historical formation of Cosmic Horror prior to Lovecraft. Describe in brief this formation and how it affected the Lovecraftian School of Cosmic Horror which would soon become the gold standard. Can you see any of these historical movements having an influence in The Shadow Over Innsmouth or The Colour out of Space?

Lovecraft school of witchcraft and wizardry. No, sorry.  Lovecraft school of weird fiction!

Stableford (2007) writes about H.P. Lovecraft and his works of Cosmic Horror and how the genre developed over the years. Lovecraftian fiction is simply explained, stories where the horror arises from knowledge that are too much to handle, though Lovecraft was not satisfied by this and wanted to take his work to the next extreme level.
Clark Ashton Smith helped Lovecraft transition from cosmic fear to a more detailed, full-fledged notion of Cosmic Horror. Lovecraft and Smith pioneered the hybridization of horror and sci-fi, and it was later taken further by Donald Wandrei and Frank Belknap Long.
Lovecraft wrote The Color out of Space in 1927 which makes Cosmic Horror manifest as a kind of ancient, parasitic sheen.
I’ll come back to Lovecraft in a bit but before that I want to talk about some of the other things and authors that influenced the Cosmic Horror phenomenon and I want to start with the sublime.
The sublime originates from the fundamental emotion of astonishment and Stableford (2007) writes that according to Edmund Burke sublimity is associated with danger, power, vacuity, darkness, solitude, silence, vastness and so on. Sublimity always have an element of horror.
Scientific discoveries such as Newtons conception of the universe and the discovery of the Milky Way played a huge part in feeding the writers imaginations. Proto-Meteorogist Adam Walker’s notion that the world of ordinary sensory experience, mundane time calculation and social interaction were nothing, but a network of appearances was also a contribution to the Cosmic Horror development. 
Stableford writes on about how the tradition of Cosmic Horror fiction can be seen as a heroic attempt to communicate the uncommunicable, “by suggesting—in the absence of any possibility of explicit description—the sheer enormity of the revelation that would be vouchsafed to us, were we ever granted permission to see and conceive of the world as it really is, rather than as it appears to our senses: deflated, diminished, and domesticated.”
Next up is the Romanticism’s rebellion against “Classism”, who took many forms, the most outstanding is the nostalgic interest in the fantastic and folkloristic and “its championship  of  the  spontaneity  of  psychological  and  aesthetic  responses against  the  imposed  order  and  discipline  of  formal  representation.”
Then we have the Gothic Horror Fiction which is one of the main extensions into prose fiction.
Stableford points out that Romanticism were a good breeding ground for developing a type of Cosmic Horror who weren’t just supernatural, but also embodied a new exaggerated sense of sublimity and attitude. A good example of this is Mary Shelly’s Frankenstein.
Speaking of Mary Shelly, she was one of several authors who helped push the progress forwards, some of the others were Robert Browning, Edward Bulwer Lytton and Edgard Allan Poe. We also have the work of Gustave Flaubert who presumably inspired what Stableford describes as one of the 19th centuries most striking accounts of existential breakthroughs of Cosmic Horrors: Jules Richpin’s La Machine à métaphysiqe or The Metaphysical Machine.
Some other influences and inspirational fountains were of course opium and other types of drugs who helped feed the writers imagination.

Lastly Stableford talks about the works of the Lovecraftian School. Now I’d like to mention that Lovecraft’s Cthulhu Mythos were continued by his disciples, in fact he encouraged people to use his motifs in their own work. 
The Lovecraftian School continued it’s work but moved from Cosmic Horror to a more intimate form of psychological stress. It became pointless to them to describe the indescribable, it was to repetitive and ex-Lovecraft authors such as Fritz Leiber and Robert Bloch became more effective when they moved away from Lovecraft’s template.
The arrival of pulp sci-fi switched added an ideological force and the wonder component who used to be horror was switched out with the more important aspect of the modern experience of the sublime. 
Other influences were Olaf Stapleden and John W. Campbell, who took the work in a different direction. Pierre Teilhard’s The Omega Point and Frank Tipler’s reconfiguration of it also triggered responses in the world of sci-fi writers.

The Colour our of Space is a psychedelic Cosmic Horror film where we watch the characters slowly lose their mind. We see some classic Lovecraft elements in the monstrous blobs of various animals and humans fused together into something indescribable and of course in the colourful light that can’t be explained, “not like any colour I’ve ever seen before.” The film shows the hybridization of horror and sci-fi that I talked about earlier but also plays more on the psychological aspects of cosmic horror. We see elements of the sublime in how the family is isolated from the rest of the world (solitude), there is an obvious danger and power they can’t understand or fight against, and we find darkness both in the sense of scenes set at night but also in the characters.
The scientific progress and discoveries a about the universe who inspired various writers can be seen in the ‘bad guy’ who is an alien being or presence if you like. Then again you could argue that the bad guy is actually the human main characters, considering how the ‘thing’ draws out the worst in them and they become increasingly more aggressive towards each other as the movie progresses.
We also see the addition of psychological stress as the movie goes on, the characters are pushed closer to the edge as the entities power over them grows stronger. There is no clear understanding of what the colour/creature is, what it wants or where it actually came from, although we do get a look of it’s home planet which is a nightmare-ish place full of worm-like tentacles. Tentacles or roots are a repeated element in the movie together with horrific scenes where people are melted together with each other. People die and come back to life and are in the end absorbed by the colour.

Sources:

Stableford, B. (2007). The Cosmic Horror.
https://blackboard.aut.ac.nz/bbcswebdav/pid-5308458-dt-content-rid-12699223_4/institution/Papers/ENGL602/Publish/Cosmic%20Horror%20Article%20final%281%29.pdf

Week 5

7. In what ways might Akira, Nausicaā and Mononoke be considered prescient?

Akira, Nausicaä and Mononoke are all considered anime classics with a darker themes and important messages, but how are they prescient? Well, in one way or another they all predict the future of humanity.
Let’s start with Akira. This dystopian science fiction masterpiece first saw the light of day as a manga in 1982, Akira is created by Katsuhiro Otomo who later made the movie with the same name. Akira was first shown on the big screen in 1988 and is still a popular and important movie (Schley, n.d). Akira has been a source for inspiration for movies, TV series, music videos and fashion designers (Chu, 2018).
In Akira we see how humanity destroys itself with technology (Anderson, 2019), we see the long-lasting effect of nuclear destruction and all its consequences. The world of Akira is a world of conflict, from small disputes between friends to police violence and people protesting in the streets. The authorities are quick to fire their weapons and terrorists swift to blow things up (Carlin, 2018). The conflicts between the police and people protesting in the street is still the reality we face today.
“World of Akira foretells Olympics’ demise” is the headline of an article written by Etienne Balmer (2020). Balmer writs about how the 2019 world of Akira foretold that the Olympics would be cancelled when hosted by Japan. Although this is an interesting thought, the article reads:
So is “Akira” a prophecy of the future?
Morikawa believes it is more like a “reinterpretation of the recent past (post-war Japan), projected onto a fictional near future”… These included the 1964 Olympics, when Japan re-announced itself to the world from the rubble of World War II, as well as the student revolutions of 1968, the authoritarian governments of the time and the frantic redevelopment of Tokyo (Balmer, 2020).
The Olympics in Akira may be the government trying to regain their glory, much like today where Japan wanted to show that they had recovered after being hit by natural disasters and a nuclear meltdown. Another interesting thing that Balmer (2020) points out is that in the manga you can see a news headline reading “The World Health Organization criticises the measures taken against the pandemic.” Which at the moment hits pretty close to home with the Covid-19 virus roaming the earth. Matthieu Pinon dismisses this as an aesthetic and something that adds to the atmosphere in the world Akira is set in (Balmer, 2020).
Nausicaä is one of Hayao Miyazaki’s masterpieces, it hit the screen in 1984 and is described as a “epic science fantasy adventure film” though Anderson (2019) calls the film a “post-apocalyptic package”. The story in Nausicaä takes place 1000 years after humankind almost destroyed the planet, and to be fair the planet is still at the brink of destruction (Anderson, 2019).
Mononoke is also a film by Hayao Miyazaki and although it’s made in 1997 it can be viewed as a prequel to Nausicaä. Mononoke evolves around the same themes as Nausicaä, we see humans VS nature, destruction, pollution and war and the biggest difference would be the time the movies are set in. Erica Russell (2017) writes that Mononoke is more important today than ever before, that the film tells us to protect the environment and shows how the human ego can destroy the world with war, pollution, deforestation, climate change and so on.
I think we can look at all three movies as warnings about how humans are balancing on a thin line between saving and killing the planet. Akira shows us how war, technology and ‘messing around with nature’ can be our downfall. Mononoke shows us how we can fix things, take care of nature and live in harmony while Nausicaä shows us what could happened if we don’t take heed and listen to the warning in the first two.

Sources:

Anderson, K. (2019, March 8). Miyazaki’s NAUSICAÄ is the Best Anime We Never Talk About. Nerdist.com.
https://nerdist.com/article/nausicaa-miyazaki-35th-anniversary/

Balmer, E. (2020, March 28). World of Akira foretells Olympics’ demise. Asia Times.
https://asiatimes.com/2020/03/world-of-akira-foretells-olympics-demise/

Carlin, M. (2018, August 29). The Future Is Now: “Akira” at Thirty. Mubi.com.
https://mubi.com/notebook/posts/the-future-is-now-akira-at-thirty

Chu, H. (2018, July 14). Why the pioneering Japanese anime ‘Akira’ is still relevant 30 years later. The Washington Post.
https://www.washingtonpost.com/entertainment/why-the-pioneering-japanese-anime-akira-remains-relevant-30-years-later/2018/07/12/b7577c74-813f-11e8-b851-5319c08f7cee_story.html

Russel, E. (2017, July 12). Why Princess Mononoke is even more relevant 20 years later. Dazed Digital.
https://www.dazeddigital.com/life-culture/article/36735/1/why-princess-mononoke-is-even-more-relevant-20-years-later

Schley, M. (n.d). ‘Akira’: Looking back at the future. The Japan Times.
https://features.japantimes.co.jp/akira-new/

Usher, T. (2016, September 22). How ‘Akira’ Has Influenced All Your Favourite TV, Film and Music. Vice.com
https://www.vice.com/en_ca/article/kwk55w/how-akira-has-influenced-modern-culture

Week 4

2. Is anime a high or low cultural medium, according to Susan Napier (2005) and what are some of its subgenres?

Anime (animation) can be seen on TV in Japan 24/7, on the big screen and in video stores, according to Napier (2005), anime is a high cultural medium.
The audience covers a vide spectre and includes people of all genders, ages and backgrounds. Anime can be funny, philosophical sci-fi, horrifying porn or all three combined into one.
               Anime is not just for kids, it is used as a medium to get across difficult topics such as love, death, war and also more philosophical questions to an adult audience (Drazen, 2014). It has the ability to reach a wider, different audience then what other, less accessible types of high cultural media are able to do. Anime also explores these issues in a complex way which would be familiar to people who read “high culture” literature (Napier, 2005). Swale (2015) states in his work that anime is an important medium to get across political, cultural and philosophical questions.
Thanks to the internet anime has become a global phenomenon, it’s still spreading and growing (Drazen, 2014).  According to Napier (2005) anime is growing as an intellectually challenging form of art, it is a popular cultural form that builds on high cultural traditions, and it also reinforces cultural myths (Drazen, 2014). Anime is influenced by old arts such as Kabuki and woodblock print, but it also uses artistic traditions from 20th century filmmaking and photography (Napier, 2005).
Swale (2015) writes that anime has gone from being a “domestic cultural product” and is now evolved into a “global cultural commodity”, or as Napier (2005) says: mainstream pop cultural phenomenon. Although it belongs to the popular culture in Japan it has started to make its way into the subculture in America and is made itself a niche in the mainstream culture (Napier, 2005).
Anime is both a high and low cultural medium depending on where you are in the world, it is still a growing media and I will assume that anime will continue to grow.

Anime is an umbrella term (Denison, 2015) and it is characterized by its huge spectre of subgenres (Tomos, 2013).
Tomos (2013) writs that: the development of the dystopian cyberpunk sub-genre underpins one of the most global influences of anime.
Ghost in the Shell and Akira is examples of the cyberpunk genre (Denison, 2015).
You also have other subgenres such as Chanbare which romanticises the samurai code, Moe (means cute), which is aimed at children, Maho-Shojo, the ‘magical girl’ genre who are characterized by strong, female main characters. Shonen-ai features beautiful men and their romantic (gay) relationships, this genre targets woman and plays on the “female gaze”. You also have Hentai (basically porn) is anime for adults and follows a long line of Japanese visual aesthetics (Tomos, 2013).
Mecha which features giant, flying robots are also a popular subgenre.
Denison (2015) points out that Ghibli’s popularity and worldwide range have turned it into a “branded subgenre hybrid” and that Ghibli is becoming its own genre. The list of subgenres is almost never ending and as other mediums I can imagine that the different subgenres will continue to develop into new ones.

Sources:

Drazen, P. (2014, January 10). Anime Explosion! The What? Why? and Wow! of Japanese Animation. Stone Bridge Press. https://ebookcentral.proquest.com

Denison, R. (2015, October 22). Anime: A Critical Introduction. Bloomsbury Publishing.
https://books.google.co.nz/books?id=IKOfCgAAQBAJ&printsec=frontcover&hl=no&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false  

Napier, S. (2005). Why anime? In Anime: from Akira to Howl’s Moving Castle. Hampshire: Palgrave/ Macmillan. (PDF)

Swale, A. D. (2015, August 10). Anime aesthetics: Japanese animation and the ‘post-cinematic’ imagination. ProQuest Ebook Central https://ebookcentral.proquest.com

Tomos, Y. (2013, September). The significance of anime as a novel animation form, referencing selected works by Hayao Miyazaki, Satoshi Kon and Mamoru Oshii. (PDF) https://pure.aber.ac.uk/portal/files/10592318/Tomos_Y.pdf

Week 3

Question week 3

What is Castafiore’s role in the Adventures?

Bianca Castafiore, La Castafiore, the Melanese Nightingale or “Blanche Chaster Fleur” – the holy white flower is one of the most important characters in The Adventure of Tintin she is a distraction, helping hand and loyal friend. She is also a strong, female character, which the Tintin comics definitely need. Her first appearance in the series was in Le Sceptre d’Ottokar (King Ottokar’s Sceptre) in 1938 and her importance and presence in the comics increased over the years (Newark, 2013).
Castafiore is an Italian diva, based on the famous opera singer Maria Callas, but also Hergé’s aunt Ninie. Hergé’s aunt would visit his family as a child and entertained them with her loud, shrill singing (Apostolidès, 2010). Castafiore is a strong character with an overpowering personality, she tries to live her life as if her reality is a grand opera where she of course is the start (Apostolidès, 2010). She has a powerful physique and a matching voice, and although one could think she’d have an aggressive personality the only thing who ticks her off is poorly cooked pasta (Newark, 2013).
She is classy and dresses in very elegant, fashionable clothes, and does in fact become more attractive as the series progresses. Her most important and strongest traits however is her loyalty and her courage (Apostolidès, 2010).
As I mentioned earlier Castafiore is a reoccurring character and she seems to pop up in the most unlikely places and often serves as a distraction and helping hand. Some of the elements in the Tintin universe seems to be trapped in time, this is not the case with Castafiore, she is not stuck in just one moment and she keeps evolving. Newark (2013) says that Castafiore represents a threat to Tintin and the Captain’s blissfully unchanging pre-sexual existence and that the three of them are caught in a never-ending game of cat and mouse.  

Although Castafiore is a soprano she only ever preforms one song: The Jewel Song from Charles Gounod’s opera Faust. Apostolidès (2010) writes that the song perfectly reflects Castafiore’s narcissism and that she uses the song as a personal hymn. “She totally identifies with Marguerite’s story” and claims to be “utterly divine (Apostolidès, 2010). Hergé was not a big fan of opera and Newark (2013) writes that her never changing performance is a metaphor for the petrification of the opera repertory, “for it’s homogeneity as a cultural object around the world”. 
Castafiore might be a famous soprano but her voice is describing as anything but pleasant and it does not represent anything positive. Her voice is described by Newark (2013) as “a sound to be avoided at all cost”.
Although her voice is described as something dreadful it only seems to be bad for Tintin and Haddock. In Cok en Stock Haddock would rather get back on a raft with no water then to be on the same boat as Castafiore. Newark (2013) says that the reason for the dramatic effect her voice has on the heroes is simply because they belong to another world and not the world of opera.
Castafiore is also a representation of sexuality throughout the series. She tries to supress it, but it keeps popping up and is reflected in things such as her jewels. Her jewels repeatedly being stolen is an allegory for sexual exchange (Apostolidès, 2010).
Castafiore is the only female character in the series with a personality and real meaning and to me it seems like Hergé took everything he hated about opera and (accidently?) turned it into a strong woman who worshipped her own sexuality.

Sources:

Apostolidès, Lean-Marie. (2010). The metaphors of Tintin or Tintin for Adults. Stanford University Press. https://books.google.co.nz/books?id=8TizX-868GgC&printsec=frontcover&hl=no&source=gbs_ge_summary_r&cad=0#v=onepage&q=Castafiore&f=false

Tintin.com. (n.d.). Bianca Castafiore.
http://en.tintin.com/personnages/show/id/18/page/0/0/bianca-castafiore

Newark, Cormac. (2013). Faust, Nested Reception and La Castafiore. Cambridge University Press. https://www-jstor-org.ezproxy.aut.ac.nz/stable/pdf/24252367.pdf