Ukuthuthukiswa kobuchwepheshe bezokwaziswa kanye nokucindezeleka ngokocansi kwentsha yaseJapane kusukela ku-2000 (2019)

UMaki Hirayama

Okokuqala ku-intanethi:

abstract

EJapane abantu abaningi abasha baqala ukusebenza ngokobulili ku-2000s, ikakhulukazi kusukela nge-2005. Ngakolunye uhlangothi, i-intanethi nobuchwepheshe bedijithali basakazeka ngesikhathi esifanayo. Kuleli phepha, izigaba ezinhlanu ze-intanethi nobuchwepheshe be-digital zicutshungulwa ukuze zibone okwenzeke ekuziphatheni ngokobulili kwentsha yaseJapane ehlobene nobuchwepheshe: i-imeyili kanye ne-SNS, izithombe zobulili ezingcolile ezitholakala kuyi-intanethi, umhlaba wefantasy wezokungcebeleka kwe-Otaku, izindawo zokuphola kanye nezicelo, isevisi yezocansi imboni. Izithombe zobulili ezingcolile ezitholakala ku-intanethi okuqukethwe okungapheli kanye nokuphazamiseka okunamandla okunombono ogxile emadodeni kuncike kuma-2000s. Ngethonya, kokubili amadoda nabesifazane baye banenkinga yokuthola ucansi wangempela. Izithombe namageyimu okwanelisa izidingo zothando kanye ne-libidos zentsha zathola ukuthandwa ku-2000s, ukucindezela uthando lwangempela kanye nobulili. Engxenyeni yokugcina, isidingo semfundo yokuqhathaniswa kwezamasiko nobuchwepheshe bobulili iqhubeka.

Amagama angukhiye

Internet Izithombe zobulili ezingcolile ku-inthanethi I-Otaku isiko Intsha yaseJapane Inactivation ngocansi 

Imiphakathi yanamuhla emhlabeni jikelele kuthiwa iphakathi kwezinguquko ezihlala njalo kwezocansi kanye nokusondelana (Amaviki 2007). Kungaba usizo emphakathini ukuba ubambe ngokunembile lezi zinguquko, njengoba zithinta impilo ehlukahlukene yokuphila komphakathi, kuhlanganise nokuzilibazisa, amalungelo abantu, nokuphila komndeni, kanye nokusimama komphakathi ngokugcwalisa abantu. Lezi ziphakamiso zithonywa yinkolo, umlando, uhlelo lomndeni, kanye nezomnotho emphakathini ngamunye futhi zihluke kakhulu komunye nomunye (Hekma noGiami 2014). Kukhona izindawo emhlabeni lapho thina singaba khona ukuphikisana okwenzekayo. Kodwa-ke, ubulili buye lwafundiswa futhi buxoxwa ngokuyinhloko njengengqayizivele yemiphakathi yaseNtshonalanga. Ukuqaphela ukuguqulwa okufanele emiphakathini engeyona eNtshonalanga kuyosinika isithombe esicacile se-revolution.

Kusukela kuma-2000, imiphakathi eminingi emhlabeni iye yabona i-intanethi kanye ne-digital revolution-ukuthuthukiswa nokusabalalisa kwalolu buchwepheshe obusha. Phakathi nalesi sikhathi, ushintsho olunomthelela nolungaguquki kumadivayisi kanye nezinsizakalo luye lwashesha kakhulu futhi lubanzi. Ubuchwepheshe buguqule kakhulu ukuxhumana, ukuhlangana, ukuqonda, nokucabanga. Ngakho-ke kuye kwashintsha ubulili nokuthandana ngezindlela eziyinkimbinkimbi futhi ezijulile (Attwood 2018; I-Turkle 2012).

Ubuchwepheshe be-intanethi bwandise amathuba okuhlangana kwabantu ngokocansi noma ubudlelwane bomshado, kanye nobulili obusekelwe kanye nemisebenzi ebuseduze (Kon 2001). Noma kunjalo, i-intanethi nobuchwepheshe bedijithali uye wandisa kakhulu imicabango yezocansi ngokunikeza umsebenzi wokuzilibazisa omusha we-digital, futhi ivimbela ukuhlangana kocansi okuqondile, okungahambisani (Honda 2005). Lokhu kungenye yezinto eziphikisanayo zocansi zanamuhla (Amaviki 2007): Ingabe i-intanethi nobuchwepheshe bedijithali ku-millennium entsha kusebenze ukuzithokozisa kokusebenza ngokocansi okuqondile? Noma ingabe lobu buchwepheshe buyabangela abantu ukuba baxoshe ekuhlanganisweni kobulili ngaphakathi komuntu kanye nomusa ezweni elivaliwe lefantasy noma lokukhohlisa? Umphumela ulethwa ukuxhumana okuyinkimbinkimbi phakathi kobuchwepheshe obusha nobulili.

Ngokuhambisana nentuthuko ye-Inthanethi nobuchwepheshe be-digital, izinhlobo ezihlukahlukene zokucindezeleka ngokocansi zibikwe ngokulandelana eJapane kusukela ku-2000. Kodwa-ke, imininingwane yokuthi indlela ngayinye yokucindezeleka ngokocansi ihlotshaniswa nesici esithile sobuchwepheshe be-ulwazi, kuze kube manje, ayihloliswanga ngokwanele. EJapane, kuvame ukushiwo ukuthi abantu baqala ukuba nobulili obukhulu emva kokusabalalisa kwe-intanethi. Noma kunjalo, abukho ubufakazi obunobuso balokhu okwamanje.

Kulo phepha, sizohlola ukusebenzisana phakathi kobulili ne-Inthanethi noma ubuchwepheshe be-digital, nemiphumela yalo. Sizogxila kubantu abasha, kusukela ebantwaneni kuze kube yizibalo, abavezwa kakhulu futhi baphathwe ubuchwepheshe obusha bokuthola ulwazi. Kuleli phepha, ubuchwepheshe bolwazi bubhekisela kumasevisi weselula, i-SNS (izinsizakalo zokuxhumana nabantu), imidlalo, amasayithi omdala, amasayithi afanayo, nezinhlelo zokusebenza, kanye namanye amadivaysi, amasevisi, nezinhlelo zokusebenza ezihlukahlukene. Konke kubonakala sengathi kuhlobene nokunciphisa umsebenzi wobulili. Sizodonsela isithombe sonke ngokubukeza idatha yocwaningo yangaphambilini ekusetshenzisweni kwamafoni ephathekayo, i-SNS, imidlalo, amasayithi omdala, amasayithi afanelana nezinhlelo zokusebenza, kanye nedatha efanelekile kwezocansi.1

Esahlukweni sokuqala, sizobukeza ukushintshwa kokuzicabangela ngokocansi nokuziphatha kwentsha yaseJapane futhi siphinde sikhombise izinto ezibhekwa njengezimpikiswano ezishintsha ngaphandle kobuchwepheshe bezokwaziswa. Ezahlukweni ezilandelayo, sizobukeza emuva ezishintshini eziphathelene nobuchwepheshe bezobuchwepheshe kusukela ku-2000 eJapane, ezigaba ezinhlanu ezibhekwa njengezihlobene nokuguquka kokuzicabangela ngokocansi nokuziphatha, futhi kuzama ukucacisa ukuthi lihlobene kanjani noshintsho kwezocansi . Engxenyeni yokugcina, sizocabangela izici eziningana ngaphandle kwalokho okuxoxwa ekuqaleni. Ngemuva kwalokho, sizophakamisa izixazululo ezikhona zokucindezeleka ngokocansi okwaba nzima ekuthuthukiseni ubuchwepheshe bezokwaziswa. Siphinde sibonise ezinye izihloko zocwaningo okufanele zibhekiswe esikhathini esizayo mayelana nobuchwepheshe bezobuchwepheshe kanye nobulili.

1 Ukuqwashisa ngokobulili nokuziphatha kwentsha yaseJapane kusukela ku-2000: Ukungasebenzi, ukunganaki, nokungafani kwesithombe njenge-Diversification

Kusukela nge-2000, izenzo zocansi zabantu abasha eJapane zashintsha kakhulu. Ukungezwani phakathi kwamagundane ngenxa yesimo sezomnotho nezenhlalo, isizukulwane, isifundazwe, njll kube mkhulu. Kwakukhona futhi baningi abantu abasha abenza ucansi; asikwazi ukucabanga ukuthi amaJapane asebenzisanga ngokobulili ngendlela efanayo. Kodwa-ke, siyazi ngokuqinisekile ukuthi izinga lokusebenzisana ngokocansi phakathi kwentsha yaseJapane lenyukile kusukela ku-2005.

Isimo semibhangqwana engacansini2 waboniswa kwi-1990s futhi waba nokukhathazeka komphakathi kusukela kuma-2000 kuya phambili. Ucwaningo lubuthole ukuthi izinga lemibhangqwana engabonanga ngokobulili laqhubeka landa. Muva nje, ku-2016, i-47.2% yamabhangqwana eshadile (aneminyaka engu-16 kuya ku-49) ayengacansini (i-JAFP 2017; Pipha 2018).3 Izinga lezimbhangqwana ezingenasici likhule ngisho nakubantu abasha. Isizukulwane esincane, ngoba abazali babo baningi abangenalo ucansi, bacatshangwa ukuthi banenkinga enkulu ekuhlanganiseni impilo yomndeni obusondelene nabo kanye nobulili kunezizukulwane ezidlule.

Ngaphezu kwalokho, abantu abasha abasele bengashadile futhi bangaboni ucansi. Izinga labantu abangashadile phakathi kwentsha lenyuke njalo kusukela ku-1975. Ngaphezu kwalokho, ku-2000s nangemva kwalokho, iphesenti labantu abangashadile ngaphandle komlingani wokuphola landa. Inani labantu abangashadile abaneminyaka engu-20-24 abangenawo umlingani wokuphola basuke kusuka ku-38.7% ku-2002 kuya ku-55.3% ku-2015 yabesifazane, naku-48.8% ku-2002 kuya ku-67.5% ku-2015 yamadoda (Ucwaningo lweNational Institute of Population and Social Security Research). Iphesenti labantu abangashadile abangakaze babe nomlingani wokuphola naye uye wanda. Izinga labantu abangashadile abangenalo isipiliyoni socansi (abaneminyaka engu-20-24) beyi-36.3% ku-2005 futhi banda ku-46.5% ku-2015 yabesifazane. Kwabesilisa kwakuyi-33.6% ku-2005 futhi yanda ku-47.0% ku-2015 (National Institute of Population and Social Security Research).4

Njengoba sibona, kusukela kuma-2000s, abantu abasha abaningi baye bahlukumeza ngokobulili. Kukhona amathuba okuba ocansini ngaphandle kokubambisana, njengokudayisa ubufebe. Kodwa-ke, lezo zenzo azange zenyuke ngesikhathi esifanayo ngokwanele ukukhokhela ukwehla kocansi emkhatsini wemibhangqwana (nakuba kungekho nhlolovo yezibalo ezenziwe ngalokhu). Ucwaningo oluningiliziwe ngemisebenzi yezocansi ngaphandle kwemibhangqwana liyadingeka.

Lezi zenzakalo zokungasebenzi ngokucansi akukwazi ukuchazwa ngesici esisodwa. Kodwa-ke, ukwanda kwezinombolo zamadoda nabesilisa abasha abanomsebenzi ongavamile (ukugqokwa kwabampofu) kungabhekwa njengento eyinhloko. Laba bantu abasha, abangazange bacabange ngempilo enjalo ngokuhlupheka komnotho lapho bekhula, banenkinga yokuphila izindleko nokuntuleka kwemisebenzi futhi abanakho indawo yokucabanga ngokuthandana, ukuthandana nomshado (Sato and Nagai). 2010). Amadoda anemisebenzi engavamile akwazi ukulahlekelwa yiqiniso ngesimo sabo, lapho izindinganiso zabo zokuphila ziphansi kakhulu kunalokho ababekulindele (Okubo et al. 2006). Njengabahlanganyeli othandweni nasemshadweni, abesifazane bathanda amadoda anezinzile, imisebenzi yesikhathi esigcwele kanye neholo elihle (iHhovisi leKhabhinethi 2011). Ngakho-ke, amadoda asebenza ngokungavamile athambekele ekucabangeni: "Angifuni ukushada" noma "Anginandaba nesithandani" futhi ngihlala ngedwa.5

Ngakolunye uhlangothi, abantu abasha abasebenza njalo bavame ukukhathala ngenxa yokusebenza ngokweqile. Inani labantu ababhekene nokucindezeleka noma ngisho nokuzibulala ngenxa yokusebenza ngokweqile kuye kwanda (Kumazawa 2018). Abaningi babo abazizwa bengenalo uthando noma uthando. Ngisho noma beshada, baqala ukusebenza ngokobulili (Genda 2010).

Ngokusho kocwaningo lwe-2005 lukaYushi Genda futhi Aera umagazini (okubhekiswe labo abaqashiwe nabashadile noma abahlala nabalingani babo), phakathi kokubili besilisa nabesifazane, labo abaye babhekana nokukhathazeka komsebenzi njengokubambaza nokungaqashwa kwakungenzeka kakhulu ukuba "bangabonisi nhlobo" nabalingani babo kunelabo ababengakaze babhekana nezingqinamba ezinjalo eqenjini elifanayo. Kwabesifazane, ukukhungatheka komsebenzi kwakuhlobene kakhulu nokungafanani nobulili kunokuba kube ngabantu. Ucwaningo luphinde lwathola ukuthi "indawo yokusebenza" engalungile yayihlotshaniswa nokuhlukumeza ngokobulili. Inhlolovo ye-JGSS yembule (ukuhlanganisa imiphumela yocwaningo ku-2000 no-2001) ukuthi phakathi kwabafazi eminyakeni engamashumi amabili nantathu, i-9.8% yalabo abangakaze baqashwe babengenacala, kuyilapho i-23.5% yalabo ababengakaqashi . Lo mthelela wawukhulu kunawo wonke amadoda aseqembu elifanayo. UGenda noSaito bacaphuna owesifazane oneminyaka engamashumi amabili owayesebenzelana ngokobulili kanye noma kabili ngeviki nomyeni wakhe kodwa wayengafuni ukulala naye ngemuva kokuxoshwa. "Uma ngikhathele kakhulu futhi umyeni wami ugcizelela ukuthi silale ucansi, angizange ngithole i-orgasm. Ngifuna ukulala ngangokunokwenzeka futhi ngifuna ukuthi ubulili bethu buphele masinyane. Ukuphila ngokocansi kunomthelela ekucindezelweni komsebenzi "(Genda noSaito 2007).

Ngakho izinkinga zomsebenzi, izisebenzi, kanye nezomnotho ngokuqinisekile zaholela ekucindezelekeni ngokocansi kuma-2000, njengoba ukuhweba kwezomnotho isikhathi eside kwavela.

Uma kuqhathaniswa nabantu abasebenzayo, umuntu angalindela ukuthi esikoleni esiphakeme samabanga aphansi, esikoleni esiphakeme, naseyunivesithi6 abafundi bahlukunyezwa kakhulu yizinkinga zomsebenzi, izisebenzi, kanye nezomnotho (nakuba abafundi beyunivesithi bezothinteka kakhulu). Noma kunjalo, laba bafundi baye banciphisa imisebenzi yabo yezocansi kusukela nge-2000 noma i-2005.

Ngokusho kwe-JASE's Nationwide Survey yokuziphatha kocansi lwabasha, kwaqhutshwa izikhathi eziyisishiyagalombili kusukela ku-19747, amazinga olwazi lokuthandana akhula kuze kufike ku-1999 futhi azinzile phakathi kwe-1999 ne-2017 phakathi kwabafundi abaphakeme esikoleni esiphakeme, esikoleni esiphakeme, naseyunivesithi (Fig. 1) njengokusakazeka kwezemfundo. Ngakolunye uhlangothi, kissing (Fig. 2) kanye nocansi (Fig. 3) lenyuka kuze kufike i-2005 futhi ngemva kwalokho yenqaba kuze kube yi-2017.

I-Fig. 1

Amanani wokuzibandakanya okuthandwayo azange ashintshe okungaphezulu kweminyaka engaphezu kwe-40

I-Fig. 2

Amanani wokuzonda okwehlulekayo akhule kuze kube yi-2005, bese wehla kuze kube yi-2017

I-Fig. 3

Amanani wesipiliyoni socansi akhule kuze kube yi-2005, bese wehla kuze kube yi-2017

Singazibona kulezi zinguquko ukuthi ukuvuna nokuhlangenwe nakho kocansi phakathi kwabafundi abaphakeme esikoleni esiphakeme, esikoleni esiphakeme, kanye naseyunivesithi base behamba phambili ngaphambi kwe-intanethi kanye nokuguqula idijithali. EJapane, ukwamukelwa komphakathi kwezocansi ngaphambi komshado kusakazeke kusukela ku-1970s. Ku-1980 naku-1990, ukuphola nokulala ngokobulili kwaba yinto evamile phakathi kwabesilisa abasebasha, ngaphambi kokuba bavame phakathi kwabesifazane abasebasha. Imisebenzi yezocansi yayisetshenziselwa ukusebenzisa imidiya yamafoni ahlala phansi kanye nama-pagers, ngaphambi kwesikhathi sezindaba zobuchwepheshe zokuxhumana eziphezulu (Takahashi) 2007).

Njengoba abafundi abasebancane bezwela kakhulu ethandweni lombono wezinguquko, ukuze kube neqiniso, akunakwenzeka ukuveza izici zokucindezeleka kwabo ngokocansi ezingabalulekile kulokho buchwepheshe obusha bokuthola ulwazi. Kodwa-ke, sizokwazi ukukhombisa izici ezingahambelani ngokuqondile nobuchwepheshe obusha. Amaphuzu amane alandelayo yizici ezitholakala ocwaningweni odlule.

Okokuqala, ukuhlaziywa kwezibalo ze-JASE ucwaningo kubonise ukuthi ushintsho emikhandweni yabafundi abasha yaba yisici ekusebenziseni kwabo ngokocansi. Ku-2000 futhi ngemva kwalokho, abafundi baqala ukutadisha kakhulu futhi isikhathi eside kunokuya eholidini (Katase 2018). Sicabanga ukuthi ukutadisha kwabo okujulile kwakushukunyiswa ukungaqiniseki kwezezimali nezenhlalakahle.

Okwesibili, ukuhlaziywa kwezibalo ze-JASE uphenyo kutholakale ukuthi kuma-2000, abantu abasha baxoxisana ngocansi kanye nokuthandana nabangane babo kancane kancane. Kutholakala ekuhlaziyweni ukuthi abafundi abasha abakhuluma ngezocansi nabangani banomfanekiso omuhle wobulili. Kodwa ngenxa yokucindezelwa kwentsha ngokuphathelene nobulili kanye nokusabalalisa kwe-intanethi, abafundi abasha basuka ezingxoxweni nabangani ngezocansi ukucwaninga kwi-intanethi, okunikeza isithombe esincane esithandekayo socansi (Harihara 2018).

Okwesibili, izingozi ezihilelekile kwezocansi nazo zatholakala ukuthi ziyisici. Ngemuva konyaka we-2000, imfundo yezocansi esikoleni yaqala ukugxila ikakhulukazi (futhi ezimweni eziningi kuphela) engozini yokukhulelwa kanye nezifo ze-STD (izifo ezithinta umphakathi). Ngenxa yalokho, abantu abasha bayeka ukulala nobulili abangenalwazi, kodwa babevame ukwesaba ubulili ngokujwayelekile (uKasase 2018, 192).

Okwesine, kusukela phakathi kwe-2000s kwakukhona ukwehla kwesithakazelo ku-romance, ikakhulukazi kwabesifazane. Kusukela kuma-1990 kuze kube yi-2005, abesifazane abaningi, kubandakanya abafundi besifazane, babelane ngendlela yokucabanga ebeka uthando ngaphezu kwakho konke. Abesifazane babevame ukulala ocansini ukuveza uthando lwabo, nakuba bengenandaba nesondo. Kusukela maphakathi no-2000, ukuthambekela komlingani kunqabe kakhulu, futhi inani labesifazane abasha abangafuni abathandi liye landa (Tsuchida 2018).

Lawa maphuzu amane ayizici eziyinhloko ekusebenziseni ngokocansi kwentsha, ngaphandle kwezici ezihlobene ne-intanethi nobuchwepheshe be-digital. ESahlukweni esilandelayo sizophenya ngezici ezihlobene ne-Intanethi nobuchwepheshe be-digital. Khona-ke engxenyeni yokugcina, sizobe sisho i-hypothesis yethu kwezinye izici ezibhekene nokucindezeleka ngokocansi.

2 Ukuthuthukiswa kobuchwepheshe bezokwazisa kanye nokuguqulwa kokuqwashisa ngokobulili nokuziphatha

2.1 Ukuxhumana Nge-E-Mail ne-SNS

EJapane, i-PC (ikhompyutha yomuntu siqu) nokusetshenziswa kwefoni yeselula kuye kwanda ngokuphawulekayo kusukela ku-1995. Intsha ikakhulukazi isabele ngokushesha kumaphephandaba amasha. Ku-2000, izinga lobunikazi befoni ephathekayo phakathi kwabafundi bekolishi lenyuke ku-94.4% (Futakata 2006, I-87). Izinga eliphezulu lokusetshenziswa kwe-Inthanethi kuma-PC libuye liqhubeke nokuphakama.

Izitayela zokuxhumana kwezokuxhumana phakathi kwentsha azifani; zihlukaniswe phakathi kwefoni ephathekayo ne-PC. Ucwaningo lwe-2005 lonke jikelele olwenziwa nguJASE lwathola umehluko omkhulu phakathi kwamaqembu amabili, kufaka phakathi isigaba somphakathi, uhlobo lwesikole, izinga lemfundo, ukuziphatha komngane, nokuziphatha ngokocansi (JASE 2007). Abasebenzisi abanobunzima bamafoni omakhalekhukhwini kanye nemiyalezo yeselula bathambekele ekutheni bangene eyunivesithi, bachithe isikhathi esiningi edolobheni nabangani, futhi bahlanganyele ngokocansi. Ngakolunye uhlangothi, abasebenzisi abanzima bama-PC8 bavame ukubhalisa emakhokheni noma amanyuvesi, bebengeniswa, babengenakuhlala ngaphandle kwedolobha, futhi babesebenzi ngokocansi. Bonke abafundi abasesikoleni samabanga aphakeme, esikoleni esiphakeme, nabafundi baseyunivesithi ababengabasebenzisi abathintekayo befoni noma ama-e-mail babe nesilinganiso esiphakeme sokuthandana, ukumanga, nokulala kobulili kunalabo ababengabasebenzisi abathintekayo bama-PC. Inani labantu abaneminyaka engu-20 abaneminyaka engaphezu kuka-3 abalingani bobulili babengaphezu kwe-60% phakathi kwabasebenzisi abathintekayo be-mobiles, i-20% phakathi kwabasebenzisi bokukhanya be-mobiles, ne-18% phakathi kwabasebenzisi abakhulu be-PC; amazinga ayehluke kakhulu. Esikoleni esiphakeme, iphesenti labo abaye bahlangana nomuntu wobulili obuhlukile ngokokuqala ngqa emva kokushintshaniswa kwe-imeyili kwaba yi-58.4% phakathi kwabesilisa ababengabasebenzisi abathintekayo be-mobiles, kanye no-59.3% phakathi kwabesifazane ababengabasebenzisi abanzima. Ngakolunye uhlangothi, izinga lalingaphansi kwe-19% phakathi kwabesilisa abasebenzisa kakhulu ama-PC, kanye no-21.3% phakathi kwabesifazane ababengabasebenzisi abakhulu be-PC. Esikoleni esiphakeme, i-56.3% yabesilisa ababengabasebenzisi abathintekayo bama-PC, kanye ne-39.7% yabesilisa ababengabasebenzisi abathintekayo bezinqola, basebenzisa amasayithi omdala. La maqembu amabili anomqondo ophawulekayo9 (Takahashi 2007).

Abantu abasha abasebenzisa amafoni omakhalekhukhwini lapho amafoni omakhalekhukhwini nama-PC beqala ukuthandwa, kuze kube yi-2005, banwebise ukuxhunywa kwabo siqu ngokusebenzisa ukuxhumana kwemidiya (njengabangani be-imeyili), baqhubeka behlangana nabantu ngabanye, futhi baqinisa ubuhlobo babo ngokusebenzisa ukuxhumana kwangasese (Asano 2006). Izingosi zokuthandana kwamanethiwekhi nazo zathandwa kakhulu, kangangokuba i-12.1% yabafundi baseyunivesithi nabafundi abangu-6.5% abafundi baseyunivesithi basebenzise ukuhlangana nabantu abasha ku-2005 (JASE 2007). Kusukela ekubukeni kokuqala emakethe nge-2005, amafoni omakhalekhukhwini afaka ukuthuthukiswa okukhulu kwezobuchwepheshe ngonyaka ngamunye (ukuthumela imiyalezo ku-1997, uxhumano lwe-intanethi ku-1999, amakhamera efoni ephathekayo ku-2000, njalonjalo). Ukwaziswa okulinganiselwe okuboniswe esikrinini esincane samafoni eselula kwandisa kakhulu ukuhlangana ubuso nobuso, kodwa abazange banikeze imihlaba ekhangayo yokuphazamisa abasebenzisi emihlanganweni ebusweni.

Ngakolunye uhlangothi, ngesikhathi esifanayo, ukuxhumana nge-e-mail kuma-PC akuzange kuholele ekuhlanganisweni komuntu noma kukhuthaze ubudlelwano bobulili. Eqinisweni, ngokuphathelene nobulili, ama-PC asetshenziselwa kuphela amasayithi omdala (JASE 2007).

Kusukela ku-1990 kuya phakathi no-2000s, ukuthandana kwaba yinto yokuzijabulisa futhi kwabikwa kuyo yonke imidiya efana nezingoma ezidumile, omagazini kanye namadrama we-TV ikakhulukazi esizukulwaneni esincane. Amathuba abesilisa nabesifazane ukuhlangana nomunye ezikoleni nasemisebenzini yanda, futhi ku-1990s, uthando nomshado sekuvele kwabonakala njengezinto ezahlukene (Yamada 1996). Ngakho abantu abasha bahlanganyela ebuhlotsheni obukhulu futhi bavame ukuhlehlisa umshado. Kwakungavamile ukuba abantu babe nobuhlobo obuningi bobulili ngesikhathi esifanayo (Tanimoto 2008, isahluko. I-3).

Phakathi kwentsha kanye nabesifazane abasebasha, isenzakalo "sokukhokhela ukuphola" (ukuphola, ukuhlinzeka ngezambatho zabo, noma ukulala nabantu abadala ngemali noma izipho) kwavela, okwenza izingxabano zenhlalo engxenyeni yesibili ye-1990s (Enda 2001). Iningi labafundi abangu-4% labafundi base-Tokyo esikoleni esiphakeme baye babhekana nakho okunjalo, ngokusho kocwaningo olwenziwa yi- Asahi Shinbun (Asahi Shinbun, Ngo-September 20, i-1994). Amadoda amaningi angacabangi ngempilo yabesifazane athengwe "izinsuku" namantombazane esikoleni esiphakeme noma abesifazane abasha (Enda 2001). Lapho sibhekene nalesi simo, ukubaluleka kothando lomlingani nakho kwanda phakathi kwabafundi besifazane esikoleni esiphakeme nabafundi baseyunivesithi (JASE 2007). Zonke izinhlobo zobudlelwane, kusukela othandweni lobuhlobo nobungane, uthando lomshado nomshado, uthando lothando kanye nobulili, ngokwabo kanye nezinye, zanyakaziswa kakhulu kule nkathi, okwadala ukukhathazeka okukhulu kwezenhlalakahle. Ukusabalala kwamafoni kanye nama-PC kwenzeka phakathi kwalokhu kuguquguquka okunzima.

Kungashiwo ukuthi phakathi naphakathi kwe-2000s, amafoni okuqala asekelwa futhi akhulisa ngamandla ubuhlungu bobulili obuqala ngaphambi kwenkathi ye-intanethi futhi kusebenze imisebenzi yocansi ehambisana no-romance. Amafoni awandisa kakhulu ubudlelwane bomphakathi wabantu abasha futhi akhuthaza ukuxhumana phakathi kwabantu bobulili obuhlukile (JASE 2007, I-65-72).

Ukusakazwa okusheshayo kwe-intanethi, ukugqugquzela izingxenye zomphakathi kanye nobuhlobo bezenhlalakahle, kwaletha abantu nomqondo ongacacile wokungahlali kahle. Ngenxa yalesi simo, abantu abasha bafuna uthando ngokulangazela. Izinhlobo ezahlukene zothando zazanywa: uthando oluhlanzekile, uthando oluningi, uthando njengedlala, uthando njengabangane, njalonjalo (Tanimoto 2008).

Ikakhulukazi phakathi kwabesifazane abasebasha, inani labo abacabanga ukuthi "uthando liyadingeka kwezocansi" landa kakhulu. Abesifazane abasha ngalesi sikhathi babevame ukufuna uthando nokulala nobulili nezinkabi zabo ukuze babonise uthando lwabo ngabo, noma ngabe abesifazane besengafuni ukuba nobulili ngenxa yabo (JASE 2007, I-87). Ngakho iphesenti labafundi besifazane esiphakeme esikoleni samabanga aphezulu nabafundi baseyunivesithi abaye bahlangabezana nesimo socansi besuka ku-1999 nge-2005 (JASE 2007, 15).10

Amafoni omakhalekhukhwini akhulisa imvamisa yokukhulumisana phakathi kwemibhangqwana, ukugqugquzela ukusondelana, nokusheshisa ubuhlobo. Abasebenzisa kakhulu imishini baqala ukuphola, bebanga, futhi balala nomlingani ngaphambi kwesikhathi (JASE 2007, I-72-76).

EJapane, amafoni omakhalekhukhwini akhuthazwa olunye uhlobo lomsebenzi wocansi. Ngonyaka we-2000, abezindaba basebenziselwe ukukhangisa nokuxoxisana "bahlawulela ukuphola" futhi ubufebe basheshe baphenduka, kusukela efonini ephathekayo kuya efonini yeselula nasezindaweni zokuphola. Kusukela engxenyeni yokugcina ye-1990s ngokusebenzisa i-2000s, abesifazane abaningi balahlekelwa ukumelana nokubandakanyeka ekuqambiseni ukuphola nokudayisa ubufebe.11 Izizathu zokuthi kungani abesifazane bezimisele ukuzama lezi zenzo ziyinkimbinkimbi kakhulu, futhi ngezinye izikhathi abesifazane ngokwabo babengaqiniseki ukuthi kungani. Siyazi ngokuqinisekile ukuthi ngokusebenzisa ama-2000, inani labantu abahluphekile landa (uNito 2014). Kodwa-ke, akungabazeki ukuthi ubuchwepheshe be-intanethi ye-intanethi, lapho abantu abangaziwa nabangaziwa bangahlangana kalula, bakhuthaza ukuphola okukhokhelwayo nokudayisa ubufebe.

Esikhathini eside sezomnotho kusukela ku-1990s ekuqaleni, amadoda aqhubeka ejabulela inzuzo yezomnotho ngaphezu kwabesifazane. I-romance boom ekhulunywe ngenhla ingashiwo ukuthi inalesi sizinda. Kodwa-ke, kusukela phakathi no-2000, ikakhulukazi ngemva kokuhlukunyezwa kwezezimali ze-2008, ukungasebenzi noma umsebenzi ongajwayelekile wezinsizwa zanda kakhulu. I-romance boom kanye nesithakazelo sabesifazane ekuhlotsheni "ukunqoba" kwehle (Ushikubo 2015). Okushiwo endaweni ye-intanethi ye-intanethi kwakuyizikhangiso kuphela kanye nemiyalezo yokuphola okuqhathaniswa nobufebe.

Ngale ndlela, wonke amabhokisi amaposi ephathekayo namasayithi okuthandana okuhambayo aseJapane ahlala egcotshwe imiyalezo ephathelene nobufebe engenakunakwa.

Kusukela phakathi kwe-2000s, i-SNS ehlukahlukene njenge-2-chan ne-Mixi yamukelwe kabanzi. Isimo se-SNS saqala ukuhluka, futhi izinhlobo eziningi zabantu abasha zahlanganyela. Umphakathi ngamunye unolwazi, igramma, kanye ne-esthetics, futhi abahlanganyeli bakhula ukuzwa nokugcwaliseka. Kancane kancane, ukukhulumisana ku-SNS kwaqala ukukhanga kunokuxhumana ngokubhekene nobuso. Abantu baqale ukusebenzisa i-SNS ukuze baziveze, babumbe ubuhlobo, futhi bangabomphakathi. Ngaphandle kwe-Facebook, okudinga ukusetshenziswa kwamagama wangempela, ukukhulumisana kanye nobuhlobo ku-SNS bevalelwe kwi-Inthanethi. Abantu baqala ukusebenzisa isikhathi esengeziwe ku-SNS futhi babe nabantu abambalwa abahlangana nabo. Ukuze umeme umuntu othile wobulili obuhlukile ebusweni obusweni ubuso nobuso emva kokushintshanisa imiyalezo ku-SNS, abantu baseJapan badinga ukuthuthukisa amakhono abo okuthumela imiyalezo.

Izinga lokuhlangana nomuntu wobulili obuhlukile uma umuntu ekwazi ukuxhumana naye nge-inthanethi wehle kakhulu kusuka ku-2005 kuya ku-2011, phakathi kokubili amadoda nabesifazane abanoma yiliphi izinga lemfundo (JASE 2007, 2013) (Fig. 4).

I-Fig. 4

Amanani okuhlangana nomuntu ohlukile kobulili obuhlukile uma umuntu elandela ukubonakala kwe-intanethi kwehle kusuka ku-2005 kuya ku-2011

Njengoba sibona ngenhla, intsha yaseJapane yakwazi ukwaneliseka ngokwengeziwe ekukhulumisaneni kuphela kwi-intanethi futhi yayingafuni ukuhlangana nabantu bobulili obuhlukile abahlangana nabo ku-intanethi.

2.2 Ukuthandana amasayithi nezicelo

EJapane, izindawo ezihlukahlukene zokuphola zingafinyeleleka kumakhompyutha akho kusukela ku-1995. Amasayithi wokuphola amaselula aqale ku-1999. Abantu abasha, kuhlanganise namantombazane asebasha, ngokushesha baba abasebenzisi bezindawo zokuthandana ezihamba phambili (Ogiue 2011). Bathumelele imilayezo yokukhanya, evumela ukuthi: "Ngifuna umfana ongakwazi ukuhlangana manje." Lokhu kwaholela kwinani elibalulekile nanpa (izingwegwe), ukuhlangana, kanye nezothando (Ogiue 2011). Ku-1980 naku-1990, ngaphambi kwesikhathi se-intanethi, amasistimu asekelwe efonini ekuxhumeni abangabazi ayesithandwa kakade. Ukutshala amasayithi ngokushesha kuthatha indawo yabo kuyi-Internet. Ku-2005, i-12.5% yabafundi besikole esikoleni sokufundela abafundi, i-17.6% yabafundi besikole esikoleni sokufundela abafundi, i-12.1% yabafundi baseyunivesithi, kanti i-6.5% yabesifazane baseyunivesithi abafundi babike ukuthi basebenzise izindawo zokuphola (JASE 2007).12

Kusukela isingeniso sabo, izindawo zokuphola zaseJapane nezicelo zithathwe imilayezo yabesifazane abasha abafuna ukuphola okuhlawulisiwe, nabasebenzi be-ejensi yesevisi yezocansi, njengezinsizakalo zocingo kuma-1990s. I-Dating Site Regulation Law, enqunywe ku-2003, ivimbela amasayithi amema labo abangaphansi kwe-18 kunoma yiluphi uhlobo lomsebenzi wobulili. Ngaphezu kwalokho, ku-2008, umthetho ubuyekezwa ukuze udinga iminyaka yangempela yomsebenzisi, eqinisekisiwe ikhadi le-ID yomphakathi, uma ubhalisa kumasayithi wokuphola. Ngenxa yalomthetho, izindawo eziningi zokuthandana zavalwa. Ngenxa yalokho, abezindaba baqedela ukuphola bathunyelwe ku-SNS, okungadingi ukubhaliswa kweminyaka. Izingosi zokuphola zaseJapane empeleni kwakuyisisekelo sokuphola okuqhathaniswa nobufebe, ikakhulukazi ngaphambi kokuchitshiyelwa komthetho (Ogiue 2011).

Ngaphezu kwalokho, izinkontileka eziningi ezingekho emthethweni ezisebenza njengama-pimps for prostitutes zivele ezindaweni zokuphola kanye nezicelo, ziheha abasebenzisi besilisa abanezithombe ezithandekayo, amaphrofayili nemiyalezo enonya. Abanye abasebenzisi abesilisa abesilisa kwamanye amasayithi akhokhelwayo. Kubuye kube nezindawo eziningi zokubambisana ezakhiwe ngabathengisi abanonya, ezikhuthaza abasebenzisi besilisa ukuthi baqhubeke besebenzisa amasayithi isikhathi eside, ngemali ephezulu. Abasebenzisi besilisa bathola imilayezo eminingi evela kwabesifazane, okuyinto imilayezo engalungile ebhalwe ngabasebenzi besayithi. Ngesikhathi abasebenzisi besilisa bonke bengenelisekile, isayithi livale ngokuzumayo, futhi esinye isayithi sivula.

Ebuswe yimilayezo yokuphola okukhokhelwayo nokudayisa ubufebe, futhi imilayezo evela kubathengisi abanonya, amasayithi okuphola kanye nezinhlelo zokusebenza zathola idumela kuma-2000 asendulo njenge-shady, okubi nokuziphatha okubi. Ngokuchitshiyelwa komthetho ku-2008, izinkampani zendawo yokuphola zishintshe ngokuyinhloko abaphathi bazo ngomzamo wokuthuthukisa idumela labo, ngokungabandakanyi ama-pimps abheka imikhawulo yobudala, futhi ngokungahambisani nemilayezo yokukhuthaza ubufebe (Ogiue 2011).

Njengoba kuchazwe ngenhla, eJapane, amasayithi okuthandana nezinhlelo zokusebenza, ezahluke kulabo asemazweni aseNtshonalanga (Spracklen 2015), ayengasetshenziswanga kabanzi njengendlela yokuthola umlingani kuze kube yamuva nje. Iningi lamaJapane alisetshenziswanga ukubhala amaphrofayili akhangayo nokuthumela imilayezo eyakhayo. Emiphakathini eminingi yaseNtshonalanga, izindawo zokuthandana kanye nezicelo ezise-intanethi zishintshe kakhulu uthando lomshado nobulili, kodwa eJapane lokhu akunjalo. Uhlelo lokusebenza lwe-Tinder lweselula lunikezwe futhi eJapane, kodwa aluzange lubekwe kabanzi.

2.3 Imisebenzi Yesevisi Yezocansi

Umthetho Wokuvimbela Amaphrojekthi we-1957 wahlala isisekelo semikhawulo yangokomthetho yesikhathi sokuthengisa ubufebe kanye nezinsizakalo zobulili eJapane. Kulo mthetho incazelo yobufebe, igama elithi "ukufaka ngokocansi" (ukulala ngokocansi) lisetshenziselwa. Ukuze usebenze kulo mthetho, izinsizakalo ezihlukahlukene zocansi ezingabandakanyi ukufakwa komzimba zenzelwe. Ku-1999, umthetho wezinsizakalo zobulili waguqulwa ukwamukela ifomu lokulethwa kwezinsizakalo zocansi. Insizakalo yezingcingo ezibizwa ngokuthi "impilo yokulethwa" kancane kancane yaba yindlela esemqoka yokuhlinzeka ngocansi (Nakamura 2015a, b). Ku-2010, kunamahhovisi ezempilo okulethwa kwe-15,000, okwandisa ku-20,000 ku-2017. Ngakolunye uhlangothi, uhulumeni usuqedile ukusabalalisa ngezocansi emigwaqeni. Kusukela ku-2004, abaningi be-salon baphoqelelwe ukuba bavale ngemuva kokuhlukunyezwa kwamaphoyisa (Ogiue 2011). Ngale ndlela uhlobo lwezinsizakalo zobulili luye lwashintsha. Inqubomgomo kahulumeni kwakuwukuhlanza izifunda ezibomvu nokuhlanza izitaladi, kodwa njengoba imboni yezocansi ihambele phansi komhlaba, abasebenzi bezocansi babekwe engozini enkulu nakakhulu.

Kuqinisekile ukuthi lolu shicilelo luhambisana nokuthuthukiswa nokusabalalisa kwe-intanethi nobuchwepheshe be-digital. Ama-ejensi enkonzo yezocansi e-Delivery azama ukuheha amakhasimende ngokwenza izindleko ezinkulu ekukhangiseni kwe-intanethi. Izithombe, amaphrofayili, kanye namazwana womuntu wezisebenzi zobulili avela kumasayithi. Kukhona futhi amasayithi amaningi ukuqondisa amadoda kumasayithi e-ejenti. Kukhona ngisho namasayithi aqondisa abaqalayo ukuthi bangamakhasimende ahle kanjani. Ingqikithi yolwazi lwe-intanethi kumasevisi wezocansi lungadlula kakhulu inani lemininingwane emibhangqwaneni kanye nobuhlobo kumasayithi aseJapane.

Impilo yokuletha ihlanganisa nezinsizakalo zocansi okufanele zifake ukufakwa kocansi, kodwa ukudlwengula kwenzeka kaningi ekamelweni lehhotela noma ekamelweni elizimele lamakhasimende (Nakashio 2016).

Amafomu amasha wezinsizakalo zocansi e-intanethi asungulwe, njengezinsizakalo zokuxoxa nabantu abadala, lapho abesifazane (okuthiwa "abafazi bezingxoxo") namakhasimende wesilisa banezingxoxo zocansi ku-intanethi (Ogiue 2011, 178).

Abesifazane be-350,000 kubo bonke kuthiwa basebenza embonini yezocansi namhlanje (Nakamura 2014). Ubumpofu besifazane bube bunzima kuma-2000 nangemva kwalokho, ngenxa yokunciphisa ngokwezomnotho kanye nokulimala komnotho kwabesifazane. Inani labesifazane kulo mboni landa kuma-2000s. Nokho, kokubili inani lamakhasimende abesilisa namanani wenkonzo liye lahla ngesikhathi esifanayo, ngoba amandla omnotho wesilisa anqabile. Ngaphezu kwalokho, amadoda athenge izinsizakalo ezimbalwa zezocansi kunangaphambili. Kuhlolo lwe-1999 lonke jikelele nge-NHK, ngaphezu kwe-20% yamadoda eminyakeni engamashumi amabili, kanti i-54% yamadoda emashumini amathathu, asebenzise isevisi yezocansi ngonyaka odlule (NHK 2002). Nakuba kungabikho ucwaningo olunzulu olwenziwe ekuthengweni kwezinsizakalo zocansi ngemuva kwe-2000s, izinga lucatshangwa ukuthi liye lancipha kakhulu kusukela ku-1999. Izikhangiso zezinsizakalo zocansi zichichima kwi-Inthanethi, kepha ukusetshenziswa kwezinsizakalo zocansi kuye kwehla eminyakeni yobudala. AmaJapane ambalwa kuphela ahlawulise ukwehla kwamabhangqwana ngokocansi ngokuthenga izinsizakalo zocansi. Noma kunjalo, izikhangiso zezinsizakalo zocansi ezikhukhula kuyi-Internet ziqhubeka ziveza ubulili njengesevisi, ngaleyo ndlela zithonya ukuqonda kwabantu.

Njengoba sibona kulezi zigaba ezintathu ezingenhla, ubuchwepheshe bezokwazisa kwenza abantu abasha bakwazi ukuqinisa ubuhlobo babo nabalingani babo, nokuqhuba ukukhulumisana ngokocansi eJapan. Ngaphezu kwalokho, ubuchwepheshe buhlinzeka abantu abasha ithuba lokuhlangana okungaphezu kwamaqembu omphakathi ababekubo. Kodwa-ke, kusukela ekuqaleni kwe-2000 kuze kube yilolu suku, i-intanethi ayethembiki njengendawo yokuthola ukuhlangana kwangempela, okungewona okwenzentengiselwano, ngoba kunemiyalezo eminingi ecela ukuphola okukhokhelwayo noma ubufebe. Yiqiniso, iphesenti elincane lentsha seliye lahlalela ukuphola okukhokhelwayo kanye nobulili, kodwa izinga lemakethe yezinsizakalo zocansi behlehlile (Nakamura 2014). Ngakolunye uhlangothi, i-4.9% yamadoda nabesifazane abaneminyaka engu-20 babike ukuthi babe nobuhlobo nomuntu abahlangana naye ku-intanethi nge-SNS noma ezihambisanayo zokusebenza ku-2018 (Rakuten O-net 2018). Le nxenye ayikhulu kakhulu. Ngakho ubuchwepheshe be-intanethi abubhekwa njengokuthi buye benza umsebenzi wangempela wobulili ngemuva kwe-2000 phakathi nendawo. Ngaphezu kwalokho, ukucabangela kocansi kwabantu abaningi baseJapane kungenzeka ukuthi kwakuthonywe kakhulu ukukhushulwa ngokocansi kanye nemilayezo ye-intanethi emsulwa, njengokufana nokucubungula ubuchopho.

Ezingxenyeni ezimbili ezilandelayo, sizophenya ukuthi i-intanethi nobuchwepheshe bedijithali bakhulise kanjani imithombo ehlinzeka ngokuzijabulisa ngokocansi ngokwanele, nokuthi imisebenzi yangempela yocansi ishintshiwe kanjani. Le ngxoxo isekelwe ingxenye yombono kaZimbardo no-Coulombe (2015), okuyinto ephikelela ukuthi i-intanethi nobuchwepheshe bedijithali buyonakalisa kakhulu ikhono lomuntu lokwakha ubuhlobo obuseduze nobuhlobo bezocansi emcimbini wezifundo ezingenasipiliyoni nezingenangqondo zengqondo, inhlalakahle, ezomzimba, njalonjalo. Ngokuyinhloko zigxila esimeni samanje e-United States, kodwa siqinisekisa ukuthi isimo sibi kakhulu eJapane, ngenxa yezimo eziningana zomphakathi.

2.4 Izithombe zobulili ezingcolile ku-inthanethi

Ingxenye enkulu yentuthuko ye-intanethi ihlanganisa abezindaba zobulili ezingcolile. NjengoSpracklen (2015uveza, “ukushaya indlwabu ezithombeni ezingcolile kuyindlela enkulu kunazo zonke yokuzilibazisa ehlotshaniswa neNet.” Imboni yezocansi yaseJapan ichume iminyaka engaphezu kwengu-40. Kusukela ekufihleni ngokucophelela izinwele zasemaphandleni ukuyiveza obala, kusuka ezithombeni ezithinta kakhulu izitho zangasese kuya ekuzihlobiseni kancane, kusuka ocansini olulingisiwe kuya ocansini lwangempela, izithombe zobulili ezingcolile kancane kancane zacaca kakhulu ngawo-1980 nawo-1990 ukuze zikhuthaze kakhulu. Izinombolo zezitolo zamavidiyo eziqashisayo zanda kakhulu kwaze kwaba sekuqaleni kweminyaka yama-1990, futhi imakethe yaqina, ikakhulukazi kusuka ngo-1998 kuya ku-2002 (Fujiki 2009). Ubukhulu bemakethe ngaleso sikhathi kuthiwa yi-300 yen yenyoni ngonyaka (Nakamura 2015a), lapho amavidiyo angcolile ayatholakala ukuze athengiswe noma aqashwe futhi kube nokuncintisana okukhulu. Ukuqala nge-1995, izithombe zobulili ezingcolile ezitholakala ku-intanethi zijoyine kulo mncintiswano wemakethe

Ngasekupheleni kweminyaka yama-1990, amasampula amasayithi wamafilimu ezocansi, ahlinzeka ngeziqeshana ezisukela kwamathathu kuye kwayi-15 amade, asungulwa futhi aba nomthelela omkhulu ekwandisweni kwemakethe yezocansi ze-Intanethi (i-Ogiue 2011). Ngaphezu kwalokho, ku-2000, amasayithi e-portal avuliwe avula amafilimu amaningi we-porn amasha futhi ahlanganiswa namasayithi amaningi wesampula, enza inethiwekhi enkulu ye-porn (Ogiue 2011, I-153). Lokhu kwentuthuko e-inthanethi ye-intanethi ishintshe ukuziphatha kokubuka izithombe ezingcolile; kwaba yinto efinyeleleka kakhulu, futhi ngaleyondlela kaningi, isipiliyoni.13 Idatha yokuhlola okulungile ayitholakali, kodwa ngokungafani emazweni aseNtshonalanga, eJapane kuyinto engavamile kakhulu ukuba imibhangqwana ibuke izithombe zobulili ezingcolile ndawonye; Amadoda ikakhulukazi abukela ngokwawo, ngasese. Lokhu kubonakala kuyisici esibalulekile ekukhuleni kokuqukethwe okwedlulele e-pornography yaseJapane nokuncipha kwezimbhangqwana ngokocansi.

Ekupheleni kwe-2000s, ngenxa yokuthuthukiswa kwezinsizakalo zokwabelana ngevidiyo, amafilimu e-porno akhokhelwayo namafilimu e-porn amateur nawo athunyelwe ku-inthanethi futhi atholakala mahhala. Ngabantu abaningi abapheqululayo, isiko samahhala-video sabantu abadala sathuthukiswa (Ogiue 2011).

Izinguquko kwezobuchwepheshe kanye nokuncintisana okunzima ekusatshalalisweni kwamavidiyo kwamahhala online kwaguqula amafilimu abantu abadala ngezindlela eziningi. Ubude befilimu ngayinye baba mfushane ngokwedlulele. Ngaphambi kuka-2000, kwakukhona amavidiyo amade angabizwa ngemibhalo yabantu, noma imisebenzi yefilosofi. Ngemuva kwalokho, noma kunjalo, iningi labo laba lifushane kakhulu — cishe amaminithi ama-5, kuphela ubude obanele ukuze indoda ikwazi ukukhipha umuthi. Amafilimu awasenazo iziza noma izincazelo zobuntu babalingiswa nobudlelwano babo. Izinga lama-actress lithuthukile. Abalingisi bezithombe zobulili ezingcolile babebhekwa njengabenza umsebenzi oyihlazo, futhi ngezinga elithile, basabonakala ngaleyo ndlela nanamuhla. Kodwa-ke, ngoba izinkanyezi ezingcolile zathola imali nokuthandwa, abesifazane abasebasha abaningi bangena ngokuzithandela kulo mkhakha. AmaScout afune ngolaka abadlali bezithombe ezingcolile. Izinhlobo ziye zahlukaniswa ngokwengeziwe. Lezi zinguquko zibonakala zithonye izintandokazi zobulili zabesilisa. Phakathi kuka-2002 no-2004, okuqukethwe amafilimu we-porn kushintshe ngokushesha kwaba nezisusa ezinamandla (i-Ogiue 2011). Phakathi nalesi sikhathi, kwakungenaso impikiswano yenhlalo noma ukugxeka ezithombeni ezingcolile. Esikhundleni salokho, amabutho aqaphele ohulumeni basekhaya baseTokyo kanye neqembu elibusayo lagxeka kakhulu imfundo enemininingwane ephathelene nezocansi esikoleni esithize "imfundo ephakeme yocansi" futhi yanciphisa kakhulu imfundo yezocansi.

Abakhiqizi befilimu bezithombe zobulili ezingcolile baqala ukususa abasebenzisi besilisa ngokuqinile, futhi amafilimu amadala athola umbono oqinile, onomuntu obaluleke kakhulu. EJapane, amadoda abuka izithombe ezingcolile zobulili kuphela futhi engavumelani nomlingani wakhe. Ngakho-ke, okuqukethwe kwefilimu kuvame ukuba nombono owodwa, kufaka inani lamadoda. Udlame ngokobulili njengokudlwengulwa (Amaviki 2011) uye waba uhlobo lwesibili ezimweni zefilimu. Ezingqikeni zamafilimu, abadlali bezenzo zezenzo basabela ngokocansi ngesikhathi bedlwengulwa; abadlali bezenzo baphendula ngokocansi kunoma yiziphi izinto, noma ngisho nezilwane ezincane eziphilayo, ezifakwe emacinini abo. Ama-actress enza nje imiyalelo yomqondisi.14 Kodwa lezi ziboniso, eziqhelile kude nokucabanga kwengqondo nomzimba wesifazane, zinikeza abesilisa ukungaqondani okukhulu mayelana nobulili besifazane. Bakha ukukholelwa okuqinile ezingqondweni zabantu ukuthi abesifazane bangamathuluzi nje (Spracklen 2015, 184). Izwe laseZimbaldo nelaseCoulombe, "Sicabanga ukuthi imiphumela emibi yokusetshenziswa kocansi ngokweqile, nokuzihlukanisa nabantu kubi kakhulu kubantu abasha abangakaze babe nokuhlangana kocansi ngokoqobo," ngoba baqala ukubheka ucansi njengokuhamba nje kwezitho zomzimba (iZimbaldo & Coulombe 2015, 30). Lokhu kuphawula kuyiqiniso ngentsha yaseJapan.

Ngaphezu kwalokho, kuye kwaba khona cishe ukugxeka umphakathi noma imfundo kumafilimu amakhulu aseJapane. Abesifazane baye baphinde bazilahla izithombe zobulili ezingcolile futhi bangaligxeka. Njengoba abantu abaningi bebuka izithombe zobulili ezingcolile ekusithekeni, bayanqikaza ukuxoxa ngazo emphakathini. Ngakho-ke, izithombe zobulili ezingcolile azange zibe yinkinga enkulumweni yenhlalo noma ocwaningweni lwezemfundo, futhi isalokhu isifundo esiyihloko.

Kuye kwasungulwa ukuthi inani elibalulekile labadlali be-actress abaye babonakala kumafilimu angcolile baxoshwa. Abesifazane abancane, ababenamahloni bakhohliswa futhi baphoqelelwa ukuba bangene ezinkontileka. Babesongelwa ngezijeziso ezinkulu zemali futhi bavele kumafilimu ngokungenakuphikisa. Abaningi babhekene nodlame lwezocansi futhi babhekene nokusabalala okungenamkhawulo kwezithombe zabo zezithombe zobulili ezingcolile emhlabeni wonke. Lokhu kwephulwa kwamalungelo abantu, kanye nokulimala ezingqondweni nasemzimbeni yabesifazane, ekugcineni kwabonakala njengenkinga yomphakathi ku-2016 (Miyamoto 2016; Nakamura 2017). Setsuko Miyamoto, ilungu leqembu elithi "Iqembu Lokuqwashiswa Kwezithombe Zobulili Ezingcolile Nezobudlova Ngokwecansi," esekelwe ngabesifazane besifazane i-200, yathi: "Ifilosofi yabantu ayizange ibambe ngokuziphendukela kwemvelo" (Nakamura 2017). Inhlangano Yamalungelo Abantu Emhlabeni Wonke Amalungelo Abantu Manje nawo aqondana nale nkinga (Amalungelo Abantu Manje 2016), futhi uhulumeni waqinisa ukuqapha. Abahleli abaningi kule mboni baboshiwe. Isimo embonini yezocansi sesengozini yokuphila, kodwa njengoba noma ubani angakwazi ukulanda noma ukulayisha amafilimu e-porn, ngisho noma amafilimu e-intanethi abufakazi bokuphulwa kwamalungelo abantu kanye nomthombo wokuhlupheka kwabadlali bezenzo zangaphambili, akekho ongasula kubo.

Amadoda amaningi asebenzisa la mafilimu amadala njengokuqeqesha ucansi. Kuhlolo lwe-JASE ku-2011, i-14.9% yabafundi besikole samabanga aphakeme kanye no-40.7% wabantu besilisa baseyunivesithi baphendule ukuthi bafunde ngezocansi kumafilimu amadala (i-JASE 2013). Amadoda futhi angenazi lutho ngokufaka izimvo nezindinganiso zamafilimu ezingcolile.15

Izingqondo nezidumbu zabesilisa zathunyelwa ezweni lamafilimu e-pornography, okuqukethwe kwawo kwaba nzima nokuhlukumezeka kwabesifazane kuma-2000s, futhi lokhu kwaba nemiphumela emibi ekuhlangenwe nakho kwangempela kobulili. Emafilimu amadala, abesifazane bahlinzeka kalula ngamadoda injabulo abayifunayo. Kodwa abesifazane bangempela bavame ukubonisa ukungafuni ukuya ocansini, bangazwa ubuhlungu, futhi bangase bathi cha. Amadoda amaningi azi ukuthi angabhekana kanjani nalolu hlobo lokuphendula empilweni yangempela. Imibhangqwana eminingi yaseJapane ayikhulumi ngokwanele ngezifiso zazo. Ngenxa yalokho, amadoda amaningi aphetha ngokuthi abadingi ubulili bangempela uma bengabuka izithombe zobulili ezingcolile. Ngakho izithombe zobulili ezingcolile ziye zafakazela ubulili wangempela eJapane. Abesifazane abambalwa abakhononda kumawebhusayithi axwayisa ukuthi abalingani babo besilisa babheka izithombe zobulili ezingcolile ngasese, lapho engekho.

Ukwethulwa kocwaningo emkhakheni wezifo zengqondo nokusebenza kwengqondo ukuthi ukusetshenziswa kanzima kwezithombe zobulili ezingcolile ku-intanethi kuthinta kanjani abantu kuzocacisa indlela yalezi zenzakalo. UZimbardo and Coulombe, besebenzisa leli gama elithi "ubuciko bezobuchwepheshe," bafingqa imiphumela yamuva yocwaningo (iZimbardo neCoulombe 2015. I-Ch.11) Isigungu esinamandla kunazo zonke ngokobulili, ubuchopho, sithinta ushintsho lwezinto eziphilayo ngokusebenzisa izithombe ezingcolile zobulili ezingcolile. Ezinye izinguquko zifana nalabo abadakwa yizidakamizwa. Ekuqaleni, ukukhushulwa kocansi kungabangela ukuba i-dopamine ifihlwe futhi ibangele ukuphazamiseka. Kodwa njengoba ubuchopho bomuntu bujwayele ukuvuselela, inani le-dopamine liyehla, lidinga izinhlobo ezintsha zokuvuselela.

Njengoba isimemezelo esishaqisayo nesishukumisayo siqhubeka sinikezwa ku-intanethi, kungaba nzima ukubona ukuqala kokusebenza kocansi. Njengoba isikhathi sidlula, ukuphazamiseka akukwazi ukugcinwa ngaphandle kokugqugquzelwa kwezingcolile, futhi ukufinyelela ekujuleni kunzima kakhulu. Ukucwaningwa yi-Max Plank Institute for Development Intuthuko kutholakale ukuthi ukusetshenziswa kobulili kuhlobene nokunciphisa izinto ezimpunga kule ndawo ezihlobene nobuzwe obuzwelayo. Njengoba indaba ephuzi iyancipha, kokubili i-dopamine ne-dopamine receptors incishisiwe. Ngakho-ke kucatshangwa ukuthi ukugqugquzela okuqhubekayo kuyadingeka ukuze kutholakale ukulungiswa ngokusebenzisa isenzo socansi (Zimbardo and Coulombe 2015). Sithemba ukuthi lolu cwaningo oluqhubekayo kanye nocwaningo olusha oluhlobene nalo luzokhula kakhulu nokuthi imiphumela iyoba ngolwazi lomphakathi.

Okulandelayo, sibheka imiphumela yezithombe zobulili ezingcolile eziku-intanethi kwabesifazane. Izithombe zobulili ezingcolile zinciphisa ithuba lomama lokuthola injabulo. Njengoba ngifundisa eyunivesithi, ngivame ukuzwa abafundi besifazane bekhalaza ukuthi isoka labo lifuna ukulingisa amafilimu e-porn. Bonke bathi bazwa ubuhlungu ngoba isoka labo libi kakhulu kubo. Ngisho noma lezi zinsizwa zigwema ukulingisa izindlela ezingcolile zobulili ezingcolile, aziqondi ukuthi "ukujikeleza kocansi" okuyingqayizivele kwabesifazane (Balon and Segraves 2009). Abesifazane abajabuli, ngakho-ke balahlekelwa isithakazelo sokulala.

Ngokwenhlolovo yezwe lonke (JFPA 2017), isithakazelo sabesifazane ngokuya ocansini kwabikwa kanje (Fig. 5). Kwabesifazane abaneminyaka engu-20-24, nakuba isizathu sokwanda nokwehla kwesigaba "esingasebenzi" singaziwa, kusukela ngo-2008 inani lalabo "abanesithakazelo esincane noma kancane" lancipha kancane kancane nalabo "abangenasithakazelo + abanesithakazelo nhlobo "yanda kancane kancane. Akukho uphenyo oluningiliziwe loshintsho olwenziwe okwamanje. Kodwa-ke, sicabanga ukuthi ukwehla kwesithakazelo sabesifazane ekulalweni kuhlobene nokusetshenziswa kwezithombe zobulili ezingcolile.

I-Fig. 5

Izitatimende ezicacile azikwazi ukubonwa, kepha abakwa-20-24 abangenasithakazelo sobulili banda kancane kancane kusukela ku-2008

Asikwazi ukucacisa inombolo ecacile yamavidiyo we-porn akhiqizwa noma alayishwe eJapane ngonyaka, kepha kuthiwa ngamafilimu e-10,000 akhiqizwa minyaka yonke, kanti nabesifazane be-3000 njengabalingisi bezocansi njalo ngonyaka (Ogiue 2011). Noma kunjalo, ngoba amavidiyo amaningi angcolile angabonwa mahhala, usayizi wezimakethe usulele ku-50 kuya ku-60 yen yenkulungwane ku-2017, nje kuphela kwesihlanu ubukhulu bemakethe ye-2000. Imboni ibilokhu iqhubeka ukunciphisa izindleko, kodwa imakethe manje isilwela ukuqhubeka.

Kumele futhi siqaphele ukuthi inani elikhulayo lezinsizwa kanye nezintombi alibuki i-porn. Ucwaningo lwelizwe lonke olwenziwe nguJASE luphenye okwenzeka “ekubukeni amavidiyo abantu abadala” ngo-1999 kanye nolwazi “lokubuka amavidiyo abantu abadala” kanye “nokubuka izingosi zabantu abadala kwi-Inthanethi” ngo-2005 nango-2011. Ngokusabalala kwe-Intanethi, imithombo yezindaba yezocansi isukile ama-DVD aqashiswayo noma ama-DVD athengiswayo (noma i-DVD ebolekwe kubangani) kwi-Intanethi. Kodwa-ke, ngo-2011, lapho i-Internet yayisikhulile kakhulu futhi izithombe zobulili ezingcolile ze-Internet zazisibekela ngokuphelele izithombe zobulili ezingcolile ze-DVD, ama-78.8% abafundi besilisa baseyunivesithi “babheka izingosi zabantu abadala ku-Inthanethi.” Ngo-1999, ama-92.2% abafundi besilisa baseyunivesithi "babebukele amavidiyo abantu abadala." Eminyakeni eyi-12, iphesenti lehle ngo-13.4%, njengoba ukusetshenziswa kwe-Intanethi kwasakazeka.

Ukuncipha kubi kakhulu nakakhulu phakathi kwabafundi baseyunivesithi yabesifazane. Ku-1999, i-50.3% "ubukele amavidiyo omdala," futhi ku-2011, i-23.6% "ibheke amasayithi omdala ku-intanethi," ukwehla kwe-26.7%. Ku-1999, amavidiyo amaningi amakhulu ayenokuqukethwe okunamandla nangaphansi kobudlova, kodwa kusukela ku-2011, okuqukethwe kuye kwaba nzima futhi kunobundlobongela, ngakho-ke singacabanga ukuthi abesifazane bashiye ekubukeni.16

Okuthakazelisayo, ukuhlaziya17 ukuhlobana phakathi kokungazibukeli izithombe zobulili ezingcolile kanye nesithombe somuntu ocansini, kutholakala ukuthi ukubuka izithombe ezingcolile kuhlanganiswa nje ngokungafani nesithombe esingalungile sobulili njengokungathi "akumnandi" futhi "kungcolile" phakathi kwabafundi abancane esikoleni esiphakeme kanye nabafundi besikole esiphakeme, kokubili besilisa abesifazane, futhi abangenayo isipiliyoni sobulili, cishe okufana ne-1999, i-2005, ne-2011 yokuhlola (Harihara 2018, I-117-122). Nakuba singazi izizathu zalesi siphumo, singacabanga ukuthi izithombe zobulili ezingcolile ezitholakala kuyi-intanethi ziyamangalisa futhi azivumelekile kwabanye abantu abasha, ngakho-ke bayakugwema ukuyibuka, balondoloze isithombe esibi sobulili, futhi bahlale kude nabo.

Ucwaningo olwengeziwe luyadingeka18 ngezizathu zokuthi kungani abantu bengagwema izithombe zobulili ezingcolile. Amanye amadoda angase azonde ukuqukethwe okubudlova nokugxila emadodeni. Ngokwezinye izindlela, uhlobo oluthile lomuntu lungase luthulule i-libido yabo kubalingiswa ekuvezeni, imidlalo, njalonjalo, esizoyiphenya esigabeni esilandelayo.

2.5 Fantasy World of Otaku Ezokuzijabulisa

Labo abazithokozisa ukuzijabulisa okuhlukile futhi okuthakazelisayo njengokuthi izithombe, ama-manga, namageyimu abizwa otaku. Otaku isiko sibuyela kuma-1970s. Ama-1980 aqala ukubona ukuvela kwabantu kanye nesiko elibheke ngabalingiswa besifazane. Isitayela sokudweba kwamahlaya wezocansi senze ushintsho oluphawulekayo oluzungeze i-1983, isuka ekubonisweni okubonakalayo okufana nesithombe kuya emifanekisweni entsha engokomfanekiso ku-animation nama-manga. Ngakho indlela entsha yokubonakaliswa kokufaniswa yasungulwa (Otsuka 2004). Ngemuva kwalokho, ku-1990s, izethameli zakhula zakha iqembu elikhulu lezenhlalo. Abakhiqizi be-Animation bathole impendulo yabo futhi badala umhlaba wabalingiswa abanezifiso zocansi, abathandwa ngu- otaku abantu.

Otaku abantu bahlukene, futhi umphakathi uguqukile ngokuhamba kwesikhathi. Ngakho-ke incazelo ye otaku kanye nezici ze otaku isiko sekukhulunywe ngaso isikhathi eside (Tagawa 2009). Sisekela umbono wesifo sengqondo uTamaki Saito, ochaza otaku abantu ngokuqondile kwabo ngokocansi (Saito 2006). Kunezinhlobo ezihlukahlukene ze otaku ngokusekelwe ezinhlobonhlobo eziningi otaku isiko, kodwa leli phepha ligxile kubantu abathandwayo ngabalingiswa besifazane ku-animation, manga, nemidlalo.

Labo abathandwa yizinhlamvu zabalingiswa besifazane abakwazi neze ukuthinta uhlamvu lwabo othandekayo empilweni yangempela. Ngakho-ke, bayakujabulela ukumbona ebonakala emisebenzini, bemcabanga, bethengisa izinto zakhe, bemdweba, futhi babhala izindaba ngaye ukuze babonise uthando lwabo. Ukuthanda umlingisi ongeke uthintwe ngokuqondile ubizwa ngokuthi moe futhi kuthiwa ufana nothando lomuntu wokuqala. Ngakho-ke, bonke abalingiswa besifazane abayizinhloso ze moe ube nokubonakala okuncane (i-Hotta 2005). Kusukela kuhlanzekile otaku Amadoda yizintombi ngokwawo, afuna abesifazane abafanele ukuba babe yizintombi (Nakamura 2015a, b).

Ukusabalalisa okusheshayo kweDVD, eyafika emakethe ku-1996, yayihambisana nokwanda kwenani lamadoda elichazwe ngabalingiswa be-anime besifazane. Ubuchwepheshe be-CGI bubuye buqhubeke nokuthuthukisa, futhi izibalo zabalingiswa besifazane zazikhishwe ngokucacile, zithuthukisa isikhalazo sabo.

Ngokuqondene namageyimu wekhompyutha, umdlalo wokuqala wokulingisa uthando ukhishwe ku-1994, futhi wathola ukuthandwa okukhulu ngesikhathi esisodwa. Kusukela ngaleso sikhathi, abaningi otaku izinhliziyo zabantu zathandwa yizintandokazi zemidlalo.19 Emidlalweni (Fig. 6), bakwazi ukubhekana nendodakazi encane enhle kumbono womdlali, balalele indaba yakhe, abe ngumlingani wakhe. Abadlali bahileleke kakhulu ekuthandweni emidlalweni kunama-animations nama-mangas.20 Babhapathizwa othandweni ukuthi babona ukuthi bahlangane kodwa okuyiyona kuphela ingxoxo yabo yangaphakathi (i-Hotta 2005). Otaku Amadoda athande umlingiswa womabili, hhayi umuntu ophilayo wangempela: lolu hlobo lokuthandana lubizwa ngokuthi ubuhlobo bobuchopho, futhi lungabangela ukuvuswa kobulili. Njengoba bengenandaba nabantu abathandana nabo, bathanda ubudlelwane bomuntu, futhi ngokuvamile abakhathaleli ukubukeka kwabo. Abanye otaku Amadoda adonsa amavolishi afana ncamashi njengabalingiswa besifazane, noma ama-caress amathrekhi anesibalo sakhe esibhalwe kuso (Umdwebo. 7). Abanye bahlobisa izindlu zabo zokulala nazo zonke izinhlobo zezimpahla ezinezinhlamvu zabo abathandekayo (Fig. 8).

I-Fig. 6

I-RPG ye-Online yefoni ehlakaniphile "Amantombazane ahlukile" (2016) (Sebenzisa amanye amantombazane)

I-Fig. 7

Ukumboza umlayezo umlingiswa uprintwa ezinhlangothini zombili

I-Fig. 8

Ikamelo elithile le-Otaku elihlotshiswe ngezimpahla zomlingisi

Phakathi kwezinhlobonhlobo eziningi zemidlalo enhle yamantombazane, kunezithombe zobulili ezingcolile. Kuzo, abalingiswa bezingane-ubuso babanikeza izenzo ezihlukahlukene zocansi, kuye ngokuthi imisebenzi yabadlali. Ama-gamers angagxila kakhulu kuleli zwe, ngokungafani ne-real-world sex, okuxhomeke ekuziphatheni. Ngakho-ke, izinsizwa ezinokuhlangenwe nakho okuncane ngokobulili, kanye nokudonsa kuleli zwe, neze zibalekele kuyo.

Otaku isiko sekuvame ukubonwa njengendlela yokubalekela abantu abaye baphumelela ekuthandweni kwangempela, futhi kuvame ukuhlekisa. Ngisho nakubono bethu, ekuqaleni otaku ukuzijabulisa kubonakala kuyimbangela elula yokucindezeleka ngokocansi. Noma kunjalo, izinkinobho ze otaku ukuzijabulisa kuyinkimbinkimbi kakhulu, kufaka phakathi izakhi ezibonisa ukuthi abalandeli bayo banendlela enhle kakhulu kwezocansi. Kubalulekile ukubheka ngokucophelela ezakhiweni ezihlukahlukene otaku ukuzijabulisa ngokuphathelene nobulili.

U-Koki Azuma, umbhali onethonya ophawula ukubaluleka koku otaku isiko, lisho ukuthi imidlalo yentombazane isebenza ngendlela efanayo Bildungsroman kubafana abasha. Le midlalo "igcizelela okuhlangenwe nakho okubuhlungu, futhi abadlali bahlangana nabalingani babo, babe nokuthandana, ukuhlukunyezwa okuhlangenwe nakho futhi baba ngamadoda amadala ngokusebenzisa umdlalo wegeyimu" (Azuma 2007, I-311). Njengoba sibheka ngaphandle, akufanele sikhohlwe ukukhula lokho otaku amadoda abhekana nakho ngaphakathi.

UMitsunari Oizumi uye wabamba iqhaza lokubheka iqhaza otaku iminyaka engaphezu kwengu-10 njenge (ekuqaleni) okungeyona-otaku umuntu futhi wembule ukushintsha kwengqondo okuyinkimbinkimbi otaku. Ekuhumusheni kwakhe, i otaku Indoda ithandana nabalingiswa abathandekayo ngoba akayena nje "othanda ubufazi" kodwa futhi "uyakuzonda ubumnyama." Otaku amadoda akakwazi ukubekezelela ubulili besilisa ebudlova futhi enobungozi. Uchaza ngokuphindaphindiwe otaku amadoda anomusa futhi anomoya omnene. U-Oizumi uthi, ngokuqhubekayo usebenzisa i-psychological Jungian, lokho otaku Uthando lwabantu ngabalingiswa besifazane lungumzila wokuhlanganisa "i-anima" ngaphakathi kwabo, okubangela ukuvuthwa kwengqondo (Oizumi 2017).

Esigabeni esandulele, sixoxile ngokuqukethwe okungathí sina kwamadoda amafilimu e-pornography aseJapan kanye nenani elikhulayo labantu abasha abangasebenzisi i-porn. Uma lezi zinsizwa ezingasebenzisi i-porn otaku amadoda angathandi ukuhlukunyezwa kwamadoda, isisusa sabo sokwemvelo futhi sibonakala sibonisa indlela enhle, enobuntu ngokuphathelene nobulili. Lapha sinombuzo othakazelisayo. Kungenzeka yini ukuqaphela lokhu kobulili obuningi ngokwengeziwe hhayi kuphela ebuchosheni buka otaku amadoda kodwa ebuhlotsheni bangempela? Ukuze uphendule lo mbuzo, kufanele sicabangele inqubo yokwakheka otaku ubulili ekuthuthukiseni komuntu siqu, kanye nokushintsha komlando otaku.

Hibiki Okura (2011) baxoxwa otaku amadoda azalwa azungeze i-1980, ehlola ukuthi ubuhlobo babo bobulili bwakhiwa kanjani, kusukela ekuhlangenwe nakho kwabo kwentsha. Ngokuka-Okura, otaku amadoda angahlukaniswa abe izinhlobo ezimbili. Uhlobo olulodwa otaku umuntu wathi: "Kungcono kakhulu ukuba nentombazane, kodwa angikaze ngizame ukwenza intombazane, ngakho angifuni kakhulu." "Anginaso isithakazelo ekuthandaneni." "Ukushaya indlwabu kuhle ngokwanele." Abancane, uma kukhona, isisusa sokuthandana kwangempela nobulili; bayakwazisa lokhu ngaphansi kwabo otaku ukuzilibazisa. Ngamanye amazwi, 'ababaleki eqinisweni' kodwa banesithakazelo esincane kuphela.

Olunye uhlobo otaku Amadoda athi: "Ngangifuna ukuba nentombazane, kodwa ngangingenalo ithuba esikoleni sami esikoleni esiphakeme." "Ngifuna intombi, kodwa ngisafuna ukugcina umdlalo wami olandela abalingiswa besifazane." La madoda azama ukufihla okuthandayo abalingiswa besifazane, zama ukuba nobuhlobo nabesifazane, noma uzame ukulinganisela imidlalo ye-intanethi nobuhlobo bothando lwangempela. Ngokusho kwalolu cwaningo, umehluko phakathi kwalezi zinhlobo ezimbili kuthonywe ukuthi ngabe usuvele ukhona otaku noma behlala ngaphandle otaku isiko ekukhuleni, lapho kudala khona ubulili obudala. Labo abaqeda ukukhula kwabo ngaphandle otaku isiko bekwazi ukuhlanganyela imizwa kanye nokuhlangenwe nakho mayelana nokwenene nothando kanye nobulili phakathi kwabangane abaneminyaka efanayo nobulili. Kulokhu kuhlaziywa, ukwabelana okuhlangenwe nakho nabangani kutholakala kuholele ekusetshenzisweni nasekutheni amasu okufunda othando. Ngakolunye uhlangothi, abantu ababesejwayele kakade otaku isiko ekukhuleni kwakugxile kakhulu ezihlokweni nasemisebenzini yezithombe kanye nemidlalo phakathi kwabangane babo, futhi akukhulumi ngothando lomshado noma ngokobulili nhlobo (Okura 2011). Lo mphumela ubonisa ukuthi kufanele kube nesikhathi esibucayi ekuthuthukiseni komuntu siqu mayelana nokubunjwa kobulili otaku.

Otaku abantu kanye namasiko baguqulwa ku-2000s, ngezikhathi ezimbili (i-Harada 2015). Isikhathi sokuqala sasivela ku-2000 kuya ku-2005, lapho ama-DVD asakaza khona futhi ikhwalithi ye-CGI yathuthuka kakhulu. Ukubonakaliswa okuqondile kwabalingisi besifazane kwaholela ekukhuleni moe isiko. Ngokuthuthukiswa kwe-intanethi, engxenyeni yokugcina yenkathi yokuqala, abezindaba ngokusabalalisa izithombe eziguquliwe kusuka kumaDVD kuya ku-intanethi. Ngenxa yalokho, otaku amadoda athola uxhumano lomphakathi futhi abuthana emicimbi emizini. Otaku Abesifazane baphuma njengeqembu futhi bahlangana emzini.21

Isikhathi sesibili saqala engxenyeni yokugcina ye-2000s. Amagugu nokuziphatha otaku isiko saba "lula," nomngcele phakathi kwabantu abavamile kanye otaku kunciphise. Ngesikhathi esifanayo, izithombe, ama-manga namageyimu baba izinto ezithandwayo. Otaku isiko sasingakutholi nje kuphela idumela emhlabeni wonke kodwa liyizwe lonke. Indawo yaseTokyo yase Akihabara, isikhungo sendawo otaku isiko, laguqulwa ngukuvulwa kwesitimela esisha (ku-2005) endaweni yokubona indawo nomoya ojwayele ukuthi noma ubani angavakashela. Umthamo ophezulu kanye ne-influencial website yokuthumela ifayela ethi Nico Nico Movie ivuliwe ku-2008, kufaka phakathi imibala ye otaku isiko, futhi ngokushesha yathandwa kubantu abasha. Iqembu lentombazane lezithombe i-AKB48, elenza i-debut yakhe yangasese e-Akihabara ngoMeyi 2005, nayo yathola ukuthandwa njengezithombe zikazwelonke, hhayi nje otaku izithombe. Leli qembu ligxila ngamabomu ekusondeleni komzimba, noma ukuxhumana okuqondile, nabalandeli babo, ku-Inthanethi nakuminyaka yemidiya yedijithali.

Ezinye izingxenye ze otaku isiko sesivela ku-subcultures kuya ejwayelekile eJapane kusukela engxenyeni yokugcina ye-2000s (i-Harada 2015). Ukuhlolwa okuqhutshwa ku-1990, 2005, 2009, ne-2015 ezindaweni ezimbili (i-Suginami idolobha eTokyo kanye nedolobha lesifunda saseMatsuyama e-Ehime Prefecture), elibhekiswe amadoda nabesifazane abaneminyaka engu-20 ubudala, kubonisa ukuthi iphesenti labantu elikhetha "amahlaya , izithombe, amageyimu, ukugijimela ngokungenzi lutho "njengento yokuzilibazisa" ebaluleke kunawo wonke "kwandiswe ngokuqhubekayo kuzo zombili amadolobha eminyakeni edlule. Inani elihlangene lalingu-2.7% kuphela ku-1990, kodwa lenyuke ku-10.5%, 10.4%, naku-20.6% ku-Suginami naku-14.8%, i-16.0%, ne-24.9% ku-Matsuyama ku-2005, i-2009, ne-2015, ngokulandelanayo. Ngokusobala, otaku isiko sande ngokubanzi. Kodwa-ke, labo abakhangwa kakhulu ngabalingiswa besifazane bangenye yezithombe. Esihlolweni esifanayo, abantu "babe nezinto ezinjengalezi otaku"-Khanya otaku-Xunyiwe kuphela i-13.4% ku-1990 futhi yanda ku-46.8%, i-59.4%, ne-53.3% ku-Suginami naku-36.0%, i-50.0%, ne-53.3% ku-Matsuyama. Kuzo zombili izindawo, amazinga aqhubeka njalo, futhi igebe eliphakathi kukaTokyo nomuzi wendawo lanyamalala. Namuhla, ku-2015, abangaphezu kwesigamu samadoda nabesifazane abaneminyaka engu-20 banakwe otaku isiko, kufaka phakathi "ukukhanya" okukhethwa kukho (Tsuji et al. 2016).

Ukukhanya otaku abantu abasixhumanisi abangenakuhlangenwe nakho noma abampofu, futhi abanye babo banothando lobuhlobo bomshado nabalingani bangempela (iHarada 2015). Kodwa-ke, uma bethandwa ngothando kanye nezocansi emidlalweni emibili noma emidlalweni, abasazigxila kuphela ebuhlotsheni bokuphila kwangempela. Ngokwenzayo, uthando olubonakalayo lomlingiswa wezithombe kanye nothando lomuntu wangempela ngokungenakuphika lubekelwe eceleni, kudala ukungqubuzana. Isikhangiso salowo mdlalo esithi "Abesilisa Abashadile" sithi: "Lo mdlalo awunqatshelwe umuntu onendodakazi yangempela" (Appliv-Alternative Girls), ephakamisa ukuthi umdlalo uphumelela kangangokuthi kungabangela othile ukuba alahlekelwe ukuphila kwakhe kwangempela intombi. Ngenjwayelo, otaku Amadoda afuna izintombi zangempela aziphethe amasu amabili. Enye ukuthola abesifazane abawaqonda otaku okuthandayo, kanti enye kufanele ibe nezintombi futhi zifihle otaku okukhethayo kubo (i-Harada 2015). Isu sangaphambili asisoze siphumelele, futhi lokhu akulula ukuphishekela, njengoba okuthandayo kungase kubonakale ngokushesha noma kamuva.22 Noma kunjalo, kubonakala sengathi i-dichotomy yezwe langempela / yothando / ngokocansi ngokumelene nezwe elibonakalayo / romance / ngokocansi empeleni selibuthaka kakhulu otaku isiko sesincane kakhulu.

Otaku ukuziphatha ngokocansi kushintshile kakhulu, njengoba sibona. Namuhla otaku isiko sesincane kakhulu, futhi otaku abantu banamathuba amakhulu okuba nezintombi. Njengoba sishilo ngenhla, abanye otaku amadoda ayamzonda ubudlova obunobundlobongela nabunobungozi futhi athathe indlela enomusa. Manje singathanda ukucubungula ukuthi yiziphi amathuba okubheka ubulili ngendlela enobungane ebuhlotsheni. Sicabanga ukuthi lokhu kungenzeka futhi ukuthi lokhu kungaba yindlela eyodwa yokuxazulula ubunzima bezocansi zamanje zaseJapane. Isizathu sokuthi kungani otaku Amadoda ayamzonda ubuningi besintu okucatshangwa ukuthi umphakathi ugcwele izithombe zobulili ezingcolile zobudlova. Ngakho uma inkulumo yenhlalakahle yezithombe zobulili ezingcolile ikhula futhi abantu abawa ngaphansi kwenkinga yayo, izithombe ezingcolile zobulili ezingcolile ziyolahlekelwa amandla, futhi otaku Inzondo yobuningi nayo izophela.

Yize lezi zindlela zingenakuphikwa, kungathatha isikhathi eside kakhulu ngaphambi kokuba sibone ubufakazi bokuthi kunqamuke ukuhlaselwa ngokocansi kwanamuhla.

3 Isiphetho

Sinikeze ngokuphrinta okufingqiwe kokuqukethwe okuhlanganisiwe kolwazi lobuchwepheshe kanye nobulili bobusha eJapane kusukela ku-2000. Lesi sihloko asivame ukucatshangelwa ngezifundo zemfundo eJapane. Zimbalwa uphenyo noma ukuhlolwa okuye kwaqhutshwa kule ndaba. Ngakho-ke, lokho esikwenzile kuleli phepha kufana nokubeka izingcezu ze-jigsaw puzzle ngaphezulu. Isithombe sonke singabonakala ngokungafani kodwa singcono kangcono, kuyilapho siqaphela ukuthi yiziphi izingxenye esingazibonanga. Kulesi sigaba sokugcina, sizoqonda kabanzi isithombe sethu sonke. Khona-ke sizoxoxa ngengqondo yezinye izici ezenzekayo zokucindezeleka ngokocansi kanye nezixazululo. Ekupheleni, singathanda ukuveza izihloko ezibalulekile zokucwaninga esikhathini esizayo emkhakheni wobuhlobo phakathi kobuchwepheshe be-digital nobulili.

Kusukela ku-2000, ukuthuthuka kwe-intanethi nobuchwepheshe be-digital kuye kwabanika abantu ukufinyelela ezizindeni ezimbili ezinkulu zokuzijabulisa ngokobulili. Enye i-movie yama-movie e-intanethi, enye enye ukuzijabulisa ngokusekelwe ekuthandweni kwemidwebo nemidlalo. Ukuthuthukiswa kwalezi zihlobo ezimbili zokuzijabulisa, ngokubona kwethu, kuyimbangela enkulu yokucindezeleka ngokocansi eJapane kusukela phakathi kwe-2000s. Izithombe zobulili ezingcolile zenzelwe amadoda, ngombono ogcwele ngokugcwele wesilisa, ohlinzeka ngokungazenzisi nakweqile. Ngaphansi kwale nethonya, bobabili amadoda nabesifazane baye babhekana nobunzima obuningi ekwenzeni ucansi. Ukuzijabulisa okusekelwe ekuthandweni kwemidwebo nemidlalo kunemibandela eyinkimbinkimbi nakakhulu ngokobulili besilisa.

Ukukhuluma ngokwemvelo, kumadoda ubuchopho lapho uqala khona, ngakho ubulili besilisa buyakwazi ukuboniswa-ukukhushulwa kobuchopho. Ubuchopho besilisa bungase bube lula ngokweqile kwi-intanethi nakumidijithali yedijithali kunobuchopho besifazane (uZimbardo no-Coulombe 2015). Le ndlela yokuphila izosisiza siqonde ukuthi lobu buchwepheshe obusha bubangelwa kanjani ushintsho olukhulu kwezobulili besilisa.

Lolu shintsho luhambisana nokuqhathaniswa kwemisebenzi kanye nemibandela yezomnotho yabantu abasha, abalahlekelwe ithemba ekuphileni, bakhathazeke ngekusasa, futhi besaba ukwehluleka kukho konke. Abaningi babo balahlekelwa isithakazelo ezweni elicebile futhi elijulile lokuthandana nocansi, unikezwe izimo ezinzima zokuphila okucindezelayo. Ngesikhathi esifanayo, umhlaba wefantasy waqhamuka kwi-intanethi. Izinombolo zezinsizwa ezikhanga kuleli zwe eliyinkimbinkimbi landa, futhi abaningi baphendukela emthandweni wangempela nocansi.23

EJapane, i-intanethi isetshenziselwe kakhulu ukuphola okukhokhelwayo, ubufebe, nezinsizakalo zobulili. EJapane, izingosi ze-Inthanethi zikhangisa izinsizakalo zocansi, ngaphezu kwezingosi ezingcolile, zaba ezinkulu. Amawebhusayithi wezinkampani zesevisi yezocansi zithokozisa ngokuhlelekile, ezihle kakhulu, ezikhiqizayo eziphezulu, eziphezulu zezimali. Imilayezo yabo ingatholakala yonke indawo, kumasayithi wokuphola kanye nezinhlelo zokusebenza, ku-SNS, nakuma-mail, futhi umthelela wabo ucatshangwa ukuthi uyabalulekile. Amadoda avame ukuvezwa kulezi zenyuso bazoba nokungaqondani mayelana nabesifazane. Abesifazane abenza okufanayo bazobe bengenandaba nokuya ocansini futhi bazonda ucansi. Ngenxa yalokho, amadoda athembele kakhulu ezithombeni zobulili ezingcolile, futhi abesifazane abaningi baye bangenandaba nokuya ocansini futhi bahlakulela umbono ongalungile. Kungashiwo ukuthi umbuthano ononya usunguliwe.

Kumelwe kube nezinye izici ezibhekene nokucindezeleka ngokocansi. Ngezansi siveza ezinye izizathu.

Njengoba uZimbaldo ekhomba, ubuchwepheshe be-Inthanethi bulethe izinguquko ezinkulu, ikakhulukazi kubantu besilisa. Kodwa ngicabanga ukuthi lobu buchwepheshe buye kwaba nethonya kwabesifazane. Ngingathanda ukuhlola i-hypothesis ekucwaningeni okuzayo. Kusukela maphakathi no-2000, abesifazane baye baqhubeka beveza izenzo ezimbi zobulili, njengokuthi "akumnandi" noma "akuhle" (Harihara 2018). Izizathu zalokhu azikacaci. Ingabe abesifazane abasha bayesaba ubulili ngenxa yezithombe ezingcolile zobulili, noma ingabe igebe eliphakathi kwezinganekwane zesifazane nefantasy yindoda kakhulu? Noma kungenxa yokuthi abantu bavame ukulingisa i-porn? Uma imininingwane yaqaphela, isithombe sonke sendlela ubuchwepheshe obusha obwenza ngayo ubulili bunzima buzobonakala ngokucacile.

Ukucindezeleka ngokobulili phakathi kwentsha yaseJapane akubonwa njalo njengenkinga, kanti abanye abantu banelisekile ngesimo samanje, kodwa intsha eningi isuke ihlupheka futhi ifuna ukuphunyuka. Bazoba nesithakazelo ekucabangeni izixazululo ezilandelayo. Ukucindezeleka ngokocansi kwenzeka ngaphakathi kohlaka olunzima, ngakho ukuthola izixazululo akulula. Sizofingqa izincomo zethu ezine ngezansi.

Isiphakamiso sokuqala ukuletha ulwazi olubanzi lwezemfundo yezocansi. Abantu abaningi eJapane baqhubeka bexosha ubulili nezithombe zobulili ezingcolile noma izinsizakalo zocansi, abaningi banqabela imfundo yezocansi, bacabanga ukuthi kuhlanganisa izithombe zobulili ezingcolile zibe yimfundo. Kodwa-ke, abantu baseJapane baye bavezwa kuphela ekushintsheni kobulili okwenziwe ubuchwepheshe obusha, ngoba abantu abanalo ulwazi oluyisisekelo nemibono yokuphatha ubulili babo. Imfundo yezocansi ephelele yeqembu ngalinye leminyaka, kusukela ezinganeni kuya kubadala, yisisombululo esibaluleke kakhulu.

Isiphakamiso sesibili ukukhulisa inkulumo yenhlalo kwezocansi. EJapane yesikhathi esifanayo, abezindaba ezihlobene nobulili bahlukaniswa kakhulu abezindaba nabesimame. Kubalulekile ukuxoxa ngezinto eziningi zobulili ezifana nezithombe zobulili ezingcolile, izinsizakalo zocansi, kanye nemidlalo yezocansi ezinkundleni zenkulumo yenhlalakahle evulekile kuwo wonke umuntu, kungakhathaliseki ukuthi ubulili.

Isiphakamiso sesithathu ukugqugquzela ucwaningo olwengeziwe locwaningo nophenyo mayelana nokuziphatha ngokobulili. EJapane, izinkinga zokuziphatha ngokobulili zenzelwe ingqondo, hhayi kuphela emphakathini kodwa nakweminye imikhakha yezemfundo, njengemithi, i-psychology, i-physiology, umlando, ne-anthropology yamasiko. Ucwaningo lwezemfundo luyadingeka ukusekela amaphuzu okuqala nesesibili ngenhla.

Okwesine, ngokuphathelene nezithombe zobulili ezingcolile ku-intanethi, kunokuzama ukulawula, kungcono uma umphakathi ukwazi ukuthola ulwazi lwesayensi ukuthi luhlobo luni lokusetshenziswa kwezingcingo ezingcolile oluthinta ukukhathazeka ngokocansi kwabantu nokuziphatha ngokobulili, nolwazi mayelana nobulili bangempela. Ngale ndlela, bangakwazi ukulawula kangcono ukusetshenziswa kwabo siqu. Imisebenzi yamaqembu afana ne-MakeLoveNotPorn (MakeLoveNotPorn.tv), edalwe nguCindy Gallop, kufanele futhi kwenziwe eJapane.

Ubuchwepheshe ngokwabo akukwazi ukunquma isimo sobulili kunoma yimuphi umqondo. Kwenzekani kunalokho ukuthi lezo zindlela ezithile zobuchwepheshe zihlangabezana nezimo ezithile zesimo socansi, futhi zihlanganyela ezimweni ezithile zomnotho, ezenhlalo nezomasiko. Ngenxa yalokho, izinhlobo zobuchwepheshe kanye nezimo zobulili ziguqulwa. Kweminye imiphakathi, izinhlobo zobuchwepheshe, isimo sobulili, nazo zonke izimo zezomnotho, ezenhlalakahle nezamasiko ziyohluka kakhulu kulokho esikubonayo kuleli phepha. Singaveza ezinye izici ezithile zaseJapane kulokhu. Iqiniso lokuthi abesifazane abaningi bahileleke ekuthandweni okukhokhelwayo futhi ukuthi ibhizinisi lokwebelana ngokocansi lafinyelela emphakathini lihlobene kakhulu nesimo esithile sezenhlalo seJapane, esiye saba nethonya elikhulu ekusebenziseni ubuchwepheshe bolwazi kanye nobulili eJapane. Ukuthi isizukulwane esincane siphila esimweni esibucayi sithinta isimo esithile sezomnotho, okwenza abantu abasha abacindezeleke kalula ezweni elihle lomnandi lomshado. Noma kunjalo, yiziphi izinhlobo ezithile zobuchwepheshe, ukuthi yiziphi izimo ezithile zobulili, nokuthi yiziphi izimo ezithile, azicaci. Ucwaningo lokuqhathanisa namasiko emiphakathini yokuzilibazisa emhlabeni jikelele kwezobuchwepheshe bezobuchwepheshe kanye nobulili kuyadingeka ukuze kutholakale lezi zici ezithile.

Imibhalo yaphansi

  1. 1.

    Ukukhula kwe-intanethi kuthathwa ukuthi kuye kwaba nomthelela ekuziphatheni ngokocansi kwezincane ezihlukene zobulili ngokugqugquzela ngokukhululekile ukukhulumisana phakathi kwabo. Ngeshwa, ngoba idatha yocwaningo ngalezi zinsizakalo ayitholakali, kumele sikhombise ukutadisha kwethu kubuningi bobulili obuhlukile.

  2. 2.

    Ngo-1994, i-Japan Society of Sexual Science yachaza “ukungabi nocansi” ngale ndlela elandelayo: “Yize izizathu ezithile ezifana nokugula zingaziwa, umbhangqwana ongakaze uhlanganyele ukuya ocansini ngokobulili noma ocansini isikhathi esingaphezu kwenyanga eyodwa, futhi ongekho kulindeleke ukuthi kwenziwe njalo esikhathini eside esizayo ”(I-JSSS Ukuvikelwa kwegama elithi "ukungenacala").

  3. 3.

    Idatha yokuhlola ayitholakali, kodwa kuthiwa ubulili obungaphandle komshado buye banda (Araki et al. 2016).

  4. 4.

    Umshado wothando waba ovamile eJapane yi-1980s, futhi ku-1990s kwakuvame ukulandela indlela yokuphila yokushada ngemva kokuba nobuhlobo obuningi bobuhlobo obuhlanganisa ubulili. Ngakho-ke abantu abasha namuhla abangenalo ukuphola noma okuhlangenwe nakho ngokocansi akungabazeki ukuthi bangashade noma babe abazali.

  5. 5.

    Ngokungafani nemiphakathi eminingi eNtshonalanga, ukuthola umlingani akubhekwa njengento efanele eJapane. Izinguquko emphakathini wanamuhla waseJapane zenza kube lula kakhulu ukuhlala ungashadile.

  6. 6.

    Kuleli phepha, igama elithi "yunivesithi" liqukethe amakolishi eminyaka emine.

  7. 7.

    Ukuze uthole idatha kusuka ku-1974 kuya ku-2011, bheka i-JASE (ed.). (2013). Ukuze uthole idatha ye-2017, bona i-JASE. (2018).

  8. 8.

    Umsebenzisi osindayo wama-PC uchazwa ngokuthi "umuntu osebenzisa i-PC ngaphezu kwamahora ama-2 ngamaholide." Amaphesenti angamashumi amathathu nantathu abesifazane kanye nama-36% abafundi besilisa baseyunivesithi babengabasebenzisi abanzima (iJASE 2007, 60).

  9. 9.

    Kuze kube yizungeze i-2005, ama-PC ngokuvamile ayeyizinyunithi ezinamandla njengama-desktops, futhi abasebenzisi abanzi be-PC kwakudingeka bahlale kumadeskini abo isikhathi eside. Abantu abangakwazi ukubekezelela babe abasebenzisi abakhulu bePC ngakho-ke baqala ukusebenza kakhulu, futhi abantu ababengakwazi ukukuthwala basebenzisa ama-mobiles futhi bahlala bekhuthele. Ngakho izici zedivayisi zibangele ukuhlukana emidlalweni yokuphila ngalesi sikhathi, okuvela kwizici zomuntu siqu. Ukwethulwa kwe-PC elula nokusabalalisa kwe-wifi engxenyeni yokugcina ye-2000s kuphelile lokhu kuhoxiswa.

  10. 10.

    Le ncazelo ye-romance boom nemisebenzi enobuciko kwezocansi ibonisa ukuthi ukucindezeleka ngokocansi okwamanje okwenzeka ngoJapan akukwazi ukuchazwa ngezici ezifana nesakhiwo seJapan noma isitayela sokuxhumana samaJapane.

  11. 11.

    Ubufebe eJapane bukhulile ngokomlando (uKoyano 2007) .Ezikhathini zangaphambi zanamuhla, izigumbulu zazibhekwa njengezwe lephupho, futhi izifebe ezazithengiswa emindenini empofu zazingakaze zibheke phansi. Njengokwesimanje kwaletha izindlela zaseNtshonalanga zokuziphatha ngokobulili, ukuzishaya izifebe zisakazeka phakathi kwabantu. Kodwa-ke, maduze nje, isimo sengqondo sokubekezelela ubufebe sesivele sakhula phakathi kwabantu abasha.

  12. 12.

    Esihlolweni esilandelayo ku-2011, ayikho imibuzo mayelana nezindawo zokuphola zacelwa. Ngakho-ke, ukushintshwa kwamazinga akukwazi ukubonwa.

  13. 13.

    Naphezu kwezikhukhula ezingcolile zobulili ezingcolile, kuye kwaba nokuphenywa okuncane kwesayensi kwezithombe zobulili ezingcolile ezibuka ukuziphatha eJapane. Le ncazelo yezinguquko ezithombeni zobulili ezingcolile ukubuka ukuziphatha kuncike kokubheka komlobi empilweni yomphakathi yansuku zonke.

  14. 14.

    Isihlabani esidumile se-porn savuma ngemuva kokuthatha umhlalaphansi, “Angizwanga lutho ngenkathi ngisebenzela amafilimu. Lutho…. Awukho umuzwa ofana nobumnandi noma ubumnandi…. Ngisanda kwenza okufanele kwenziwe ngumlingisi we-porn ”(uNakamura 2017).

  15. 15.

    U-Akane Hotaru, umlingisi wezithombe eziphutha umhlalaphansi, usungule umkhankaso wezenhlalakahle othi "Ningalingisi amafilimu e-porn" futhi unikeza ukubonisana ngocansi kwabesifazane.

  16. 16.

    Kusukela maphakathi no-2010, amafilimu amadala wabesifazane aqala ukwenza eJapane, futhi ukubuka ukuziphatha kungashintsha, nakuba kungabikho ucwaningo olwenziwe esihlokweni.

  17. 17.

    I-Harihara isebenzisa indlela yokuhlaziywa okuphindaphindiwe kokuphindaphindiwe kwama-multiple.

  18. 18.

    Ucwaningo lwezemfundo nolwazi lwesayensi luyadingeka kakhulu kwizithombe zobulili ezingcolile zokubuka ukuziphatha nokuzicabangela ngokocansi noma ukuziphatha ngokocansi kwabantu baseJapane. Ngaphezu kwalokho, amafilimu e-pornography aseJapane agcwele izimboni zaseShayina kanye nezinye zase-Asia futhi ashukumisa kakhulu ukucabangela ngokocansi nokuziphatha kwentsha yase-Asia (Nakamura 2015). Kula mazwe, ucwaningo mayelana nokuziphatha ngokobulili lufana nokuthuthukiswa njengaseJapane, futhi ukwazi kwabantu ngokobulili kungashintsha kakhulu ngaphandle kokubhekwa ngokunembile kwizifundiswa nesayensi. Sicabanga ukuthi kuyadingeka ukuphenya nokucwaninga okwenzekayo ngokuphathelene nobuchwepheshe bedijithali, i-Inthanethi, kanye nobulili nakwamanye amazwe ase-Asia.

  19. 19.

    Babizwa nangokuthi imidlalo enhle-yezingane, noma moe imidlalo.

  20. 20.

    Amageyimu amasha ku-2018 angadlalwa namadivayisi we-VR. Ukubandakanyeka kuyoba okujulile. Bheka isayithi lomphakathi le "Alternative Girls 2." (I-Alternative Girls2 Isayithi lomphakathi)

  21. 21.

    Ubulili besifazane otaku kuyisihloko esibalulekile. Kodwa-ke, sizobhekana nalokhu kwelinye iphepha ngenxa yokulinganiselwa kwesikhala.

  22. 22.

    Ezingxenyeni zezeluleko, abesifazane ngezinye izikhathi bayabhala, bethi bayashaqeka ukuthola imidlalo yabantu abadala abayimfihlo noma imifanekiso yamantombazane noma izithombe zabalingiswa be-anime ezikhundleni eziphezulu, futhi abazi ukuthi bangabhekana kanjani nazo. Sizibuza ukuthi la madoda angabhekwa njengabaqamba yini.

  23. 23.

    E-Canada nase-United States, ama-subcultures ezinsizwa ezincane ezibizwa ngokuthi i-incels (izibhamu ezingavumelekile) kanye ne-MGTOW (Amadoda Ohamba Ngayo). Baziphikisa ngokumelene nomphakathi okuthiwa uhlaselwe ngabesifazane. Abambalwa bangase baziphindiselele kubesifazane. Phakathi naleso sikhathi, intsha yaseJapane eyaneliswa yizwe eliyinkimbinkimbi ngaphandle kozakwethu langempela lingabhekwa njengengqondo ephakeme kakhulu. Ucwaningo lokuqhathanisa amasiko olufanele lufanele lwenziwe.

amanothi

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