At the turn of the millennium, international youth culture is dominated by mainly two types of aesthetics: the African American cool, which, propelled by Hip-Hop music, has become the world's favorite youth culture; and the Japanese aesthetics of kawaii or cute, that is distributed internationally by Japan's powerful anime industry. The USA and Japan are cultural superpowers and global trendsetters because they make use of two particular concepts that hide complex structures under their simple surfaces and are difficult to define, but continue to fascinate the world: cool and kawaii. The Cool-Kawaii: Afro-Japanese Aesthetics and New World Modernity, by Thorsten Botz-Bornstein, analyzes these attitudes and explains the intrinsic powers that are leading to a fusion of both aesthetics. Cool and kawaii are expressions set against the oppressive homogenizations that occur within official modern cultures, but they are also catalysts of modernity. Cool and kawaii do not refer us back to a pre-modern ethnic past. Just like the cool African American man has almost no relationship with traditional African ideas about masculinity, the kawaii shTjo is not the personification of the traditional Japanese ideal of the feminine, but signifies an ideological institution of women based on Japanese modernity in the Meiji period, that is, a feminine image based on westernization. At the same time, cool and kawaii do not transport us into a futuristic, impersonal world of hypermodernity based on assumptions of constant modernization. Cool and kawaii stand for another type of modernity, which is not technocratic, but rather 'Dandyist' and closely related to the search for human dignity and liberation.

The cute child - spunky, yet dependent, naughty but nice - is largely a 20th-century invention. In this book, Gary Cross examines how that look emerged in American popular culture and how the cute turned into the cool, seemingly its opposite, in stories and games.

This collection presents twenty-seven new essays in Japanese aesthetics by leading experts in the field. Beginning with an extended foreword by the renowned scholar and artist Stephen Addiss and a comprehensive introduction that surveys the history of Japanese aesthetics and the ways in which it is similar to and different from Western aesthetics, this groundbreaking work brings together a large variety of disciplinary perspectives—including philosophy, literature, and cultural politics—to shed light on the artistic and aesthetic traditions of Japan and the central themes in Japanese art and aesthetics. Contributors explore topics from the philosophical groundings for Japanese aesthetics and the Japanese aesthetics of imperfection and insufficiency to the Japanese love of and respect for nature and the paradoxical ability of Japanese art and culture to absorb enormous amounts of foreign influence and yet maintain its own unique identity. New Essays in Japanese Aesthetics will appeal not only to a wide range of humanities scholars but also to graduate and undergraduate students of Japanese aesthetics, art, philosophy, literature, culture, and civilization. Masterfully articulating the contributors’ Japanese-aesthetical concerns and their application to Japanese arts (including literature, theater, film, drawing, painting, calligraphy, ceramics, crafts, music, fashion, comics, cooking, packaging, gardening, landscape architecture, flower arrangement, the martial arts, and the tea ceremony), these engaging and penetrating essays will also appealto nonacademic professionals and general audiences. This seminal work will be essential reading for anyone interested in gaining a deeper understanding of Japanese aesthetics.

Cool is a word of American English that has been integrated into the vocabulary of numerous languages around the globe. Today it is a term most often used in advertising trendy commodities, or, more generally, in promoting urban lifestyles in our postmodern age. But what is the history of the term “cool?" When has coolness come to be associated with certain modes of contemporary self-fashioning? On what grounds do certain nations claim a privilege to be recognized as “cool?" These are some of the questions that served as a starting-point for a comparative cultural inquiry which brought together specialists from American Studies and Japanese Studies, but also from Classics, Philosophy and Sociology. The conceptual grid of the volume can be described as follows: (1) Coolness is a metaphorical term for affect-control. It is tied in with cultural discourses on the emotions and the norms of their public display, and with gendered cultural practices of subjectivity. (2) In the course of the cultural transformations of modernity, the term acquired new importance as a concept referring to practices of individual, ethnic, and national difference. (3) Depending on cultural context, coolness is defined in terms of aesthetic detachment and self-irony, of withdrawal, dissidence and even latent rebellion. (4) Coolness often carries undertones of ambivalence. The situational adequacy of cool behavior becomes an issue for contending ethical and aesthetic discourses since an ethical ideal of self-control and a strategy of performing self-control are inextricably intertwined. (5) In literature and film, coolness as a character trait is portrayed as a personal strength, as a lack of emotion, as an effect of trauma, as a mask for suffering or rage, as precious behavior, or as savvyness. This wide spectrum is significant: artistic productions offer valid insights into contradictions of cultural discourses on affect-control. (6) American and Japanese cultural productions show that twentieth-century notions of coolness hybridize different cultural traditions of affect-control.

"I love my life thinking that I met you once, i held your hand, you smiled at me and I too did…" Every night, he prepares himself to live another day without her. She always walks beside him with a smile on her face but unseen and unheard to others, then why does he miss her the most? What had happened some years ago which is an unspoken treasure inside him; yeah it's a childhood love story. He felt the love when he saw her for the first time, but even two years of being with her didn't let him to convert those feelings to words. Before it could happen, they were separated by another four-letter word 'hate', but this also made him understand the love. Things were not the same anymore; they were destined to fall apart but the thread connecting them never broke; might got stretched a lot, yeah they were meant to meet. Everything in our life holds its preciousness and value for a certain period of time. Once he was dying to get her back into his life, but now he doesn't, though he loves her the most. Then what does he want? What separated them? The love story which is supposed to have a happy ending years before why still needs an ending? Will it end like a typical Bollywood romantic movie? Or will have a happiest ending ever? What does he mean by 'the best ending'?

In the last few decades, Japanese popular culture productions have been consolidated as one of the most influential and profitable global industries. As a creative industry, Japanese Media-Mixes generate multimillion-dollar revenues, being a product of international synergies and the natural appeal of the characters and stories. The transnationalization of investment capital, diversification of themes and (sub)genres, underlying threat in the proliferation of illegal audiences, development of internet streaming technologies, and other new transformations in media-mix-based production models make the study of these products even more relevant today. In this way, manga (Japanese comics), anime (Japanese animation), and video games are not necessarily products designed for the national market. More than ever, it is necessary to reconcile national and transnational positions for the study of this cultural production. The present volume includes contributions aligned to the analysis of Japanese popular culture flow from many perspectives (cultural studies, film, comic studies, sociology, etc.), although we have emphasized the relationships between manga, anime, and international audiences. The selected works include the following topics: • Studies on audiences—national and transnational case studies; • Fandom production and Otaku culture; • Cross-media and transmedia perspectives; • Theoretical perspectives on manga, anime, and media-mixes.

What drives children as consumers? How do advertising campaigns and branding effect children and young people? How do children themselves understand and evaluate these influences? Whether fashion, toys, food, branding, money - from TV adverts and the supermarket aisle, to the internet and peer trends, there is a growing presence of marketing forces directed at and influencing children and young people. How should these forces be understood, and what means of research or dialogue is required to assess them? With critical insight, the contributors to this collection, take up the evaluation of the child as an active consumer, and offer a valuable rethinking of the discussions and literature on the subject. Features: • 14 original chapters from leading researchers in the field • Each chapter contains vignettes or case examples to reinforce learning • Contains consideration of future research directions in each of the topics that the chapters cover. This book will be relevant reading for postgraduates and advanced undergraduates with an interest in children as consumers, consumer behaviour and on marketing courses in general as well as for researchers working in this field.

Rethinking Fashion Globalization is a timely call to rewrite the fashion system and push back against Eurocentric dominance within fashion histories by presenting new models, approaches and understandings of fashion from critical thinkers at the forefront of decolonial fashion discourse. This edited collection draws together original, diverse, and richly reflective critiques of the fashion system from both established and emerging fashion scholars, researchers and creative practitioners. Chapters straddle current calls for decolonization and inclusion, as well as reflections on de-westernization, post-colonialism, sustainability, transnationalism, national identities, social activism, global fashion narratives, diversity, and more. The volume is divided into three key themes, 'Disruptions in Time and Space', 'Nationalism and Transnationalism' and 'Global Design Practices'. These themes re-map fashion's origins, practices and futures, to present alternatives for reclaiming and rethinking fashion globalization in the 21st century.

Is it possible to conceive of a Hello Kitty Middle Ages or a Tickle Me Elmo Renaissance? The Oxford English Dictionary dates the first reference to "cute" in the sense of "attractive, pretty, charming" to 1834. More recently, Sianne Ngai has offered a critical overview of the cuteness of the twentieth-century avant-garde within the context of consumer culture. But if cuteness can get under the skin, what kinds of surfaces does it best infiltrate, particularly in the framework of historical forms, events, and objects that traditionally have been read as emergences around "big" aesthetics of formal symmetries, high affects, and resemblances? The Retrofuturism of Cuteness seeks to undo the temporal strictures surrounding aesthetic and affective categories, to displace a strict focus on commodification and cuteness, and to interrogate how cuteness as a minor aesthetics can refocus our perceptions and readings of both premodern and modern media, literature, and culture. Taking seriously the retro and the futuristic temporalities of cuteness, this volume puts in conversation projects that have unearthed remnants of a "cult of cute"-positioned historically and critically in between transitions into secularization, capitalist frameworks of commodification, and the enchantment of objects-and those that have investigated the uncanny haunting of earlier aesthetics in future-oriented modes of cuteness. The Latin acutus, the etymological root of cute, embraces the sharpened, the pointed, the nimble, the discriminating, and the piercing. But as Michael O'Rourke notes, cuteness evokes a proximity that is at once potentially invasive and contaminating and yet softening and transfiguring. Deploying cuteness as a mode of inquiry across time, this volume opens up unexpected lines of inquiry and unusual critical and creative aporias, from Christian asceticism, medieval cycle drama, and Shakespeare to manga, Bollywood, and Second Life. The projects collected here point to a spectrum of aesthetic-affective assemblages related to racial, ethnic, gender, sexual, and class dimensions that exceed or trouble our contemporary perceptions of such registers within object-subject and subject-object entanglements. TABLE OF CONTENTS // Wan-Chuan Kao and Jen Boyle, "Introduction: The Time of the Child"Andrea Denny-Brown, "Torturer-Cute"Elizabeth Howie, "Indulgence and Refusal: Cuteness, Asceticism, and the Aestheticization of Desire"Claire Maria Chambers, "From Awe to Awww: Cuteness and the Idea of the Holy in Christian Commodity Culture"Justin Mullis, "All The Pretty Little Ponies: Bronies, Desire, and Cuteness"Marlis Schweitzer, "Consuming Celebrity: Commodities and Cuteness in the Circulation of Master William Henry West Betty"Mariah Junglan Min, "Embracing the Gremlin: Judas Iscariot and the (Anti-)Cuteness of Despair"Alicia Corts, "Cute, Charming, Dangerous: Child Avatars in Second Life"James M. Cochran, "What's Cute Got to Do with It?: Early Modern Proto-Cuteness in King Lear"Kara Watts, "Hamlet, Hesperides, and the Discursivity of Cuteness"Tripthi Pillai, "Cute Lacerations in Doctor Faustus and Omkara"Kelly Lloyd, "Katie Sokoler, Your Construction Paper Tears Can't Hide Your Yayoi Kusama-Neurotic Underbelly"

What are the predominant aesthetics of the twenty-first century? Thorsten Botz-Bornstein argues that deculturation, embodied by the conspicuous vulgarity of kitsch, is the overriding visual language of our times. Drawing on the work of Islam scholar Olivier Roy, who argued that religious fundamentalism arises when religion is separated from the indigenous cultural values, Botz-Bornstein shows that the production of 'absolute' truths through deculturation also exists in contemporary education. The neoliberal environment has separated learning from culture by emphasizing standardization and quantified learning outcomes. In a globalized environment, the idea of culture is no longer available as a referent; instead we are taught to rely on the culturally neutral term 'excellence'. For Botz-Bornstein, this is an absolute value similar to the 'truth' of religious fundamentalists. Similarly, kitsch is what happens when aesthetic values are separated from cultural contexts. Kitsch is aesthetic fundamentalism. Kitsch aesthetics are an aesthetics of excellence. The consumption of kitsch can be understood as an intrinsically narcissistic impulse, reinforced by social media, individuals recycling their own selves without being confronted with the culture of the “other.” The existence of self-centred “alternative truths”, fake news and conspiracy theories and selfies are linked together in the fundamentalism–neoliberalism–kitsch pattern. Including analysis of the intersections of 'cute', 'excellent', 'sublime', and 'interesting' in contemporary aesthetic culture, this is a journey through philosophy, psychology and cultural theory, redefining a new aesthetics of deculturation.