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Jun 26, 2012 8:48 AM
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Font: http://behind-the.nihonreview.com/20101105/my-mom-is-a-tsundere-part-2

In continuation from earlier, we now have the tools to take a look at how tsundere have become, perhaps, one of the leading icons in the moe boom in recent years. First, let us take a brief look at a possible development of the modern tsundere.


The Chicken and the Egg

Looking back on manga pre-Evangelion, a few girls in particular spring to mind when we’re talking about tsundere. The first is Lum Invader from Takahashi Rumiko’s popular work Urusei Yatsura. First published in Weekly Shounen Sunday in 1978 right before the culmination of the Japanese economic miracle during the ‘80s, Urusei Yatsura is perhaps indicative of the romantic comedy largely popular in mainstream manga during a time where every Japanese person felt they were working towards a common goal. The anime debuted in 1981 and ran until 1986, making its run simultaneous with the manga publication.

It might be quite tempting to label Lum as a tsundere, but I think we should take a step back and look deeper at her personality. In my humble opinion, you can simply label her dere; her affection for Ataru remains constant since the beginning of the series. The times she does tsun (every episode/chapter) usually is out of jealousy or anger over Ataru’s unfaithful attempts at hitting on other women. Does this constitute an example of tsundere? The way I see it, Lum is quite honest about how she feels toward Ataru. Of course, she does develop over the course of the series, but nothing in particular hints that she has a certain unwillingness to be honest with her feelings, and you could easily argue that most of her actions are more fairly justified as to their cause. In the end, you can see the development in her character as part of the mutual growth in both Lum and Ataru’s understanding and affection towards each other.

Similarly, Ayukawa Madoka of Kimagure Orange Road (manga 1984; anime 1987) fame is another early candidate for the first tsundere. She straddles the line between sweet, beautiful girl and badass juvenile delinquent: from the get go we realize that Madoka is a complex character that has multiple sides to her. Of course, despite her affections toward the main character, she has difficulties expressing them. While certainly possessing moments of both dere and tsun, it’s easy to see that later on it’s not really a part of her personality. She becomes far gentler on verage, settling down somewhere in the middle between her two polar extremes, but continues to maintain that aloof feel. But that isolated sense of beauty she possesses truly reflects, not so much the concept of tsundere, but eponymous personality trait of being kimagure (whimsical).

Both of these characters may, perhaps, be to readers predictable in their behavior in the same way that tsundere are. Still, I think a key point to keep in mind is that both these characters have an arguably firmer basis in real-world reactions. That is, they have proper reasons for their tsun (i.e. Ataru cheats on Lum or Kyousuke does something dumb to embarrass Madoka); it’s not so much built into their characters to simply tsun because of their inability to be honest with themselves (although that may be part of the problem).



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Jun 26, 2012 8:57 AM
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In essence these girls from 80s are written so that their character develops, grows, and changes as a pivotal part of the story. Azuma Hiroki, in his recently translated book “Otaku: Japan’s Database Animals”, mentions that the critical turning point in how otaku think about moe occurred around Evangelion’s time, after a few rough years of economic hardship gripped Japan. He argues that postmodernity came to be expressed in otaku culture through the proliferation of simulacra, and the subsequent moe-ization of many physical and personality traits.

To take his argument further, I want to suggest that tsundere are a product of post-Evangelion manga and anime subculture, in which physical moe elements formed a basis for the development of personality moe, from which the tsundere eventually sprang. The subsequent categorization of Rei and Asuka’s personalities as a source of moe led to the objectification of something that did not initially exist (or, at least, was not prominent) in otaku culture. Thus, future creators of manga and anime who were familiar with this trend tended to begin viewing tsundere not as a sort of character who is multifaceted, with overlapping layers of tsun and dere mixed in with emotions and motivations, but rather as a sort of logical pattern to which behavior can be ascribed.

The current generation of tsundere tend to retain their tsundere-ness (for lack of a better word) no matter how far the story progresses – essentially it has become a trademark of their personality. In contrast with Lum and Madoka, who both have their tsun and dere elements change slowly, modern tsundere tend to be more static as a result of the objectification and moe-ization of their personality traits.

Sexuality and Romance

There’s far more I would like to discuss about this topic, but alas I’m so busy preparing for the school festival here at my university in Japan that I’ll have to keep the discussion general. As I wrote in my earlier post, my primary goals in this second part are to discuss how romance is portrayed in otaku culture and its connection with tsundere sexuality.

The fabrication of the tsundere as a personality type essentially occurs through the process I outlined in part one of this post. To summarize, the present conception of tsundere lies in the application of folk psychology beyond its realm and into the world of fiction. We thus have this idea that a tsundere is not perhaps a general way to describe someone with both tsun and dere characteristics, but rather as a type of character with a logical pattern to his or her behavior. As a result we begin to view tsundere as tsun-then-dere; some evidence of this change in the semantics of the term tsundere can be seen in the derivative word deretsun.
Jun 26, 2012 8:59 AM
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As I dicussed earlier, otaku cognition, perhaps most stereotypically embodied in visual novels, starts taking on elements of a logic-based decision-tree method of analyzing fictional characters. What caused this change in thinking? The root of this lies in the growing rejection of the sometimes illogical and unreasonable postmodern world, which not only produced the shift toward database style of narration and character creation (according to Azuma), but also of things such as romance.

Tsundere sexuality is born in the step after the initial projection of the logical structure onto something that previously did not exist (for example, taking the tsun and dere aspects of a character from the 80s and creating from it into a tsun-then-dere character). Azuma discussed a Pavlovian classical conditioning as a possible mechanism for the growing affection for moe elements in recent years (his book was originally published in 2001, so essentially during the decade of the ‘90s), and tsundere has not escaped this trend. Basically, any sort of sexuality associated with tsundere is results after its simplification into a logical pattern of behavior (step one), when it becomes reincorporated into a world view (step two). That is, the association between moe elements, tsundere, and real world desires of the flesh has produced what we consider to be tsundere sexuality. Consequentially, any reason to prefer tsundere over other moe archetypes is purely subjective. There’s no real reason to claim a tsundere is better than an airhead or a soothing mother-like character.

Conclusion

Seeing as I don’t think tsundere are inherently sexual, the popularity of tsundere still remains to be explained. I think here is it satisfactory to say that the popularity of tsundere may be caused by a hyper-awareness of the tsundere archetype as a target of moe, resulting in further indoctrination of tsundere sexuality through some form of conditioning and reapplication onto the real world.

When I make the comment that “My mom is a tsundere”, it essentially carries the meaning that my mother is not honest with her feelings; that she may act tsun tsun in public or in front of family friends, but dere dere later. Why this application of tsundere doesn’t seem strange to us is because of it had sprung forth from the folk psychological apparatus we already possessed.

Alas, reality isn’t that simple. Just as romance cannot be simplified to a logical pattern in which we have a good or bad end, people don’t behave according to set personalities either. The original form of tsun and dere, seen in characters from the ‘80s, are more accurate to the complexity of human behavior outside of the fictional realm. However, this underlying capacity to weave fact and fiction has been utilized since our ancestors were first capable of communicating, thus making it seem as if the fictional objects of our cognition have a basis in the fabric of the world.

Notes:

Images courtesy of danbooru.donmai.us.
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It’s time to ditch the text file.
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