Category Archives: manga

Friendship, Love, and Fandom: Fujoshissu!

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If you were to ask me about my favorite fujoshi-themed manga, I would predictably answer that it’s Genshiken Nidaime. However, if you were to ask me this question before 2010 (when Genshiken re-started), I would have said Fujoshissu!: Maniac High School Girls Comedy by Okachimachi Hato. I’ve mentioned it a few times over the years on Ogiue Maniax, and have even devoted multiple Fujoshi Files to its characters, but I’ve never really spoken about it to any major extent. Now that the manga has concluded after seven years of publication, I find that it’s all the more important that I share what has been one of my favorite manga in recent memory.

Fujoshissu! (meaning “We’re fujoshi!”) is the story of three fujoshi friends who have to navigate high school while in different stages of their romantic relationships. Satou Megumi is the artist of the group and meets a classmate working at a convenience store and developing a mutual attraction. Aoi Yuki is the resident cosplayed, who begins the series already dating her childhood friend. Yoshizawa Eri is the writer, and who finds herself attracted to her younger brother’s best friend.

Though this seems to follow more or less the formula of so many other manga and especially fujoshi-themed manga, what appealed to me about Fujoshissu! from the very beginning was its approach to portraying its characters, as well as their connections to both each other and their respective boyfriends. In many manga about female otaku, be they fujoshi or otherwise, characters are portrayed as having their fandoms factor extremely heavily into how they find significant others. Boys will fall in love with fujoshi because they love their honest enthusiasm, or girls will work actively to hide their BL fandom. Though generally meaning well, these series often reduce their characters to bare-bones elements, with little characterization beyond the extent of their fandom.

Though this has changed since 2008 when the manga first began, I do think it’s important to note how much Fujoshissu! treats the fact of their fujoshi identities very naturally, especially in the development of their respective romances. Being fujoshi is shown to be very much a part of their identities, yet it is not their sole defining trait or the only impetus for their interactions with others. Their relationships do not hinge on whether or not they can accept their fujoshi selves or whether or not the boys are either attracted to or learn to love their energy, but are more multifaceted concerns having to do with topics such as concern for the future, worrying about personality compatibility, body image, among other things.

In regards to body image in particular, the character Eri is focused on extensively, and her story really explores the idea in ways that are frequently ignored in manga in general. Eri is depicted as short and chubby, and not just “chubby because the manga says she is” as one often finds in series (Yomi in Azumanga Daioh being a notable example). Though not lacking in fashion sense, she reveals over the course of the manga that, due to having internalized a great deal of bullying she experienced when she was younger, she doesn’t believe herself to be beautiful. To Eri, her fashion choices compensate against her own self-perceived ugliness, and she doesn’t even believe her own boyfriend when he says he finds her to be attractive. The combination of not just having this subject talked about but having a character who at first glance reasonably shows through her design why she would come to this conclusion is remarkably poignant, as is the ultimate resolution of this particular narrative.

Even with subjects this emotionally heavy, however, the manga always feels delightfully romantic and fun because of how close and invigorating the friendship between the three main girls is depicted to be. The depths of their personalities come across in times of joy just as much if not more than in times of pain, and their shared hobby of anime, manga, and BL becomes the lens through which we see this deep friendship. It also embraces a manga aesthetic that for the most part can be called shoujo, but the roughness of the artwork is not quite the same as what you’d normally see, more of a BL style that’s been re-translated back into shoujo such that it embraces the expressive qualities of its own lines much more thoroughly.

Interestingly, Fujoshissu! runs in Sylph a magazine largely devoted to BL stories. While the subject matter of fujoshi isn’t that far off, it also shows that a manga title need not be entirely beholden to its own magazine’s themes, and that readers of BL can have just as much interest reading manga about other topics. This isn’t exactly a revelation, especially with magazines such as the recent Comic it, which advertises itself as being manga for female otaku that aren’t so obsessed with love, but the fact that Fujoshissu! successfully ran for seven years shows that this quality is appreciated.

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orz: Genshiken II, Chapter 111

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Chapter 111 of Genshiken II more or less features Madarame on top of Hato for the entire duration. Is it a sign of Madarame’s feelings gradually changing, an extended comedy scene, a heart to heart pep talk, nerds nerding it up, or something more?

I find it very appropriate how the conversation between Madarame and Hato goes, with respect to the mix of anime/manga analysis, sexual confusion, genuine desire to help, and how all of this connects to the basic premise of Genshiken as the story of a club of awkward otaku. Almost as soon as Madarame accidentally falls onto him (see last chapter), Hato starts to talk about Madarame as a “lucky pervert” (lucky sukebe), the trope often found in anime and manga (especially harem series) where guys and girls will accidentally fall on each other in compromising positions. Like gusts of winds blowing skirts up, it’s generally regarded as something that only conveniently happens in fiction. By mentioning it, Hato attempts to deflate situation and, as we can later see, to avoid having his imagination go wild. “It finally happens, but it’s when I’m a guy. How unfortunate for you.” While “This isn’t manga!” has itself become a trope of Japanese comics, here I think it’s used to different effect as a way to highlight Hato and Madarame’s characters.

I believe the fact that Hato is a guy during this situation is an important factor, and not simply for the possibility that Madarame might be feeling something for Hato even without his female guise. Rather, it’s because Hato is a guy that Madarame can speak comfortably to him in this situation and even encourage Hato to not be so down on himself. Madarame basically says to Hato to stop mentioning “reality” as if it’s the final destination, the end of hope, the cruel master that rules over him, and uses his own feelings about Hato giving him chocolates as the example of how Hato’s actions have meaning, pperhaps playing into the idea that reality is a social construct and that people can attempt to change reality through the same channels. At the same time, he engages in a dialogue with Hato that follows a similar flow to the typical Madarame/Genshiken discussion over anime, manga, moe, and other otaku topics. In a way, because Madarame has a tendency to freeze up when confronted with the opposite sex, even though it’s clear that he is attracted to them, all of this could only have happened when Hato was a guy.

As mentioned above, Hato tries to use otaku talk to deflect, but Madarame actively engages with it to bring the situation back to “reality.” I think it’s because, while Madarame certainly doesn’t confuse fantasy for reality, he long ago embraced his 2-D complex and his love of anime for all of its worth, seemingly at the expense of his connection to the real world. Of course, the current arc with its emphasis on potential romance for Madarame is partly about how much this has changed, and the more I think about it, the more I find it interesting just how these two characters, as well as every other character in Genshiken, approaches that anime/fantasy vs. reality question in different and fascinating ways. It’s actually one of the topics that’s been with Genshiken throughout, and perhaps it should be the subject of a future post. It’s been a long time since I wrote about Genshiken outside of these chapter reviews, after all.

I think at this point it’d more than make sense for Madarame x Hato to happen, but at the same time I find that the other girls have their own interesting interactions with Madarame as well, so it’s not like this one outshines the others. In that sense, perhaps Genshiken provides more of a “harem” feel than most actual harem series, because often times those will have one girl clearly stand out among the rest as the “main heroine.” For Genshiken, all of the possible Madarame romances have potential, and all operate under different dynamics. Connected to this somewhat, when Madarame brings up the topic of BL, which Hato tries to mentally resist, he says that this situation isn’t right for Madarame, who’s supposed to be an “uke.” While admitting that he doesn’t really know anything about BL in the first place, Madarame replies that Hato is the only person out of the “harem” where Madarame would probably be the aggressive one, even if alcohol were to be involved.

Upon reflecting on Madarame’s words, I find that he’s actually right. Only Hato would end up in this situation because Angela, Keiko, and Sue are very strong-willed. With any of the three girls, with the possible exception of Sue, it’s hard to imagine them even in that position, and if Angela and Keiko were it’d probably be of their own devices, an intentional seemingly passive action to appeal to Madarame’s otaku senses/fear of women.

In any case, I feel like this is a point of no return for Madarame and Hato, not least because they were “interrupted” by Kuchiki, rather than breaking apart of their own volition. Whether or not it ends in love, pain, or just mutual yet awkward friendship, they’ve arrived somewhere new.

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The Fujoshi Files 134: Okamoto Yuriko

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Name: Okamoto, Yuriko (岡本百合子)
Alias: Elizabeth (エリザベス)
Relationship Status: Married
Origin: Cyber Yaoi Girl

Information:
Okamoto Yuriko leads two lives. When she is at home, she is a respectable wife and mother from a well-to-do traditional family, clad in a kimono. When among her fellow yaoi fans, however, Yuriko becomes “Elizabeth,” clad in gothic lolita and Harajuku-esque fashions. When asked why she wears such clothing, Yuriko insists that it’s because they look good on her, though those around her tend to disagree.

Yuriko is one of the fans Tanaka Mitsuki befriends as she becomes a part of the online Ai no Doronuma fandom. Yuriko runs her own Aidoro fansite, and also writes yaoi short stories. She also defends her son’s use of the internet despite her mother-in-law’s claims that it hurts his grades.

Fujoshi Level:
Yuriko once walked into a situation with her husband and his mistress, and then mentally turned the woman into a guy in order to fuel her next yaoi short story.

“Jesus is Kind of Like a Buddha, Right?”

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

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It is a somewhat common mistake to assume that Japan as a wholly foreign and alien culture despite events such as the influence of China on its development, the appearance of Commodore Perry, and various interactions with nations such as Portugal and the Netherlands. However, no matter where it comes from, Japan’s own history can be considered unique (and just about any culture or area can say the same), and there are certain implicit and assumed elements that can permeate Japanese culture.

I was asked by Johnny Trovato to address broadly the subject of how theological differences between Japan and countries with more of a Christian history affect how anime and manga are viewed. Truth be told, even though I’ve watched plenty of series which reference religion and spirituality such as Neon Genesis Evangelion, Inari Kon Kon Koi Iroha, and Hermes: Winds of Love (don’t watch that last one), I’m not really an expert on the subject. I originally planned on tackling the subject from a fairly limited perspective, but fortunately I recently discovered a book called Holy Ghosts: The Christian Century in Modern Japanese Fiction by Rebecca Sutter. While it’s not quite on the subject of Japanese religions and beliefs, it did help me to realize an aspect of Japanese culture, media, and literature that I believe sheds a bit of light on how religious beliefs are used in anime and manga.

One of the more major lessons I took away from reading Holy Ghosts is that Japan has historically approached religion in a rather pragmatic way. Shintoist, Buddhist, and Confucian beliefs exist together in Japan, but only as far as they’re convenient. When Portuguese Jesuits arrived in Japan and sought to convert its people, not only did the Japanese sometimes interpret Jesus as a kind of “Buddha” that conformed to their own polytheistic views, but many of the daimyo who converted did so because the Portuguese also sold firearms. Spirituality exists, but it has existed to to serve the people, rather than having people be absolutely beholden to one or more gods. Even the idea of the Emperor as god was a response to the prominence of other religious beliefs being used as tools to control territory.

To take what is probably too big of a leap into the present day, I think we can still see this tendency at work when it comes to the utilization of religious aspects in anime. Evangelion famously features Christian imagery and mythology mainly as a way to provide something fairly exotic to Japanese viewers, while Spirited Away is just as much about encouraging young people to rediscover nature regardless of overt spirituality. This, I believe, is where a good deal of the confusion or dissonance might lie when it comes to how people in the United States and other traditionally Christian cultures interact with anime. Of course, not every person who lives in those countries is necessarily religious, and there has been plenty of media that plays fast and loose with the Bible, from Bruce Almighty to Teen Angel (I still love that show, by the way), but often there’s some kind of counter-play with the assumption that many people know at least the basics of Christianity and that there are plenty who firmly believe in its tenets.

I’m going to use two examples of media, one from the US, and one from Japan. Xena: Warrior Princess was a popular show when it aired. Having begun as a spinoff of Hercules: The Legendary Journey, it at first focused mainly on ancient Greece and the presence of Greek Gods. Eventually though, they decided to branch off and include Christianity in the show. Xena meets both David and Jesus, and any historian would probably tell you that it makes no sense. It didn’t matter in the show itself to a certain degree, but it was directly up against the value of Christianity in the US, and how accurate or (intentionally inaccurate) a work it was factored into how it was perceived.

Now contrast this with Devilman, the story of a teenager who gains the power of a devil so that he can fight other demons. Its creator, Nagai Go, stated that he designed Devilman to resemble a bat, even though that’s not quite the imagery people in countries more familiar with the idea of Satan and Hell would utilize. Eventually Satan himself appears, and he turns out to be a hermaphrodite because Lucifer has been described in some texts as being as such. However, the main value of Lucifer’s dual-gender appearance is visceral shock, and Devilman as a whole didn’t have to take into account how much its readers would be going to church every Sunday. Devilman, if I recall correctly, also mixes in various spiritual beliefs including Japanese ones, and it all effectively works to (on a somewhat pragmatic level) help the story along.

The idea that religion isn’t this overwhelmingly powerful subject in Japanese culture and society isn’t necessarily shared by all who live there, of course, but I think there’s a lot in the old adage that says, in Japan, you have a Shinto birth, a Christian wedding, and a Buddhist funeral. That synthesis of beliefs and the ability to mold them into whatever you want defies the idea of religion as this overwhelming, monolithic thing that cannot ever be altered, and anime and manga are proof of that.

The Fujoshi Files 133: Chiemi

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

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

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

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

Yo-Kai Watch: Amano Keita vs. Nathan Adams and the Meanings of Names

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youkai

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

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

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

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

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

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

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

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

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The Fujoshi Files 132: Sakasegawa Rinko

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

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

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

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

Swish! Swoosh! Basketball Isn’t Just for Guys Anymore: B-Ball Goddess

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

bballgoddess-02

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

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

bballgoddess-01

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

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

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

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Out of the Shadows: Ogiue Maniax Status Update for April 2015

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

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

This month’s special Patreon sponsors are:

Ko Ransom

Alex

Johnny Trovato

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

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

Hatoful: Genshiken II, Chapter 110

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

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

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

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

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

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

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

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

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

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

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

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