Showing posts with label Capitalism. Show all posts
Showing posts with label Capitalism. Show all posts

Monday, April 14, 2025

The Curious Case of Tony Stark and Elon Musk: 'Sigma Male' Masculinity and the Myth of the Benevolent Billionaire

 






            The development of Sociology as a discipline has always run parallel to the rise of western Capitalism; both being born out of industrial revolutions that spanned between 1760-1850 and gained prominence through the social changes those revolutions created. These ideas also coincided with the independence of British colonies that would become the United States. These fraught fraternal fledglings became fatefully intertwined. Whereas Sociology would use historical events, and political/economic analysis to criticize capitalism; the United States, primarily built by white wealthy landowning men seeking a regress of taxation, would embrace it. This began our propagandistic and irrational fetishizing of Capitalism for over two millennia, creating one of the more corrosive spurious correlations between wealth and intelligence. This is because in a capitalist system, economic success has become a chief indicator of intellect[1]. Colloquially, people state: “How’d they make so much money if they weren’t smart?” without factoring in a variety of social factors like family inheritance and opportunities born out of an overabundance of intersecting privileges (class status, Whiteness, cisgendered maleness, sexuality and ablebodiedness). Popular culture has been one of the most effective tools to spread this false claim into every crevice of our social order and thereby germinating this insidious amalgamation between one’s bank account and their IQ[2]. One of the more understated examples of this, that has collectively had the wildest impact recently, is the deification of Elon Musk through the lens of The Marvel Cinematic Universe’s portrayal of Tony Stark by Robert Downey Jr.  The purpose of this paper is to interrogate the power of this comparison on public perception and examine the dangers of manufacturing the myth of the ‘benevolent billionaire’ which has contributed to our current socio-political (constitutional) crisis in the US.

 





HISTORICAL CONTEXT

            The histories of Elon Musk and Marvel Studio’s representation of Tony Stark embodied by Robert Downey Jr. have orbited one another, each intersecting the other’s trajectory at a variety of points throughout Musk’s and the character of Tony Stark’s life course. However, the impact of these intersections has unfortunately had grave real-world consequences that are difficult to disentangle.

            Brief origin on Elon Musk  

            Born in 1971 Johannesburg, South Africa, Elon Musk grew up in a wealthy family whom benefited from racist Apartheid and neo- Nazi laws of the country at the time. The blood mineral industry born out of such policies enriched the Musk family as Elon’s father made a deal to receive a portion of emeralds produced in three small mines. This wealth and privilege allowed Musk to immigrate from South Africa to Canada and eventually study Physics and Economics at the University of Pennsylvania earning a bachelor’s degree in both, conferred in 1997. After two internships in Silicon Valley, he was accepted into the materials science graduate program at Standford. Upon declining to enroll, Musk lacked the legal authorization to live and work in the United States until he secured an H1-B visa.

            Concurrently with his education and work experience, Musk began a history of corporate virulence. With money lent to him by his father, Musk and his siblings created Zip2, an online yellow pages in the early days of the internet. Zip2 was acquired by Compaq in 1999. Musk took his 22-million-dollar buyout and spun it into an online financial services and e-mail payment company called X.com. X would eventually become PayPal when it merged with Confinity. When Musk became CEO, technological problems and a poor business model led to the board ousting Musk and replacing him with Peter Thiel. When PayPal was eventually sold to Ebay, Musk being the majority shareholder was paid 175.8 million dollars. This began a pattern of Musk buying/acquiring companies or organizations, gutting them of personnel and regulation and then hoping to sell the pieces into his next venture.[3] Musk took his PayPal payout to the Mars Society and founded Space X in 2002.

            The founding of Space X marks the time when Elon Musk begins to orbit US politics. At the time, President Obama both increased NASA’s budget (by $ 6 billion) but decided to cancel  the Constellation program, its Ares 1 and Ares V rockets, and the Orion spacecraft while committing to the privatization of launch vehicles to the Orbiting Space stations under the COTS program. Space X got the contracts. Space X continued its relationship with the government through their next venture “Starlink” a consumer internet business that sends batches of internet-beaming satellites into orbit. Since 2022, Space X has had the Federal Communications Commission contract for 13,500 satellites that would make up the Starlink Internet Network which pulled Musk deeper into the political sphere.[4]   

Musk’s association with his Pay Pal compatriots would eventually be known collectively as “The PayPal Mafia.”  This group of “tech bros” all have ties to South African Apartheid (recently giving them the nickname “broligarchs”). As their wealth and status increased, these “broligarchs” began to criticize US social programs, women’s right to vote, and regulatory policies. These ideals would put them on an intersecting trajectory with Donald Trump’s re-ascension to President in 2024 in the form of VP running mate, insult to the poor southern community and genuine couch connoisseur, JD Vance; as Vance was one of The Pay Pal Mafia’s (Peter Thiel) protégés.

In addition to an alignment of ideologies, Musk’s political interest is mostly financial. This is because the companies that he helms would be in constant financial jeopardy without government contracts. Musk thereby ideologically shifts towards whichever political wind will net him the most revenue. Yet, since aligning with Donald Trump, he has seemed emboldened to express various levels and varieties of hate speech: from misinformation, general technocratic dehumanization (Eugenics) , Trans discrimination, sexism, antisemitism, and white pride that culminated in Musk giving a “Roman Salute” at Trump’s Second Inauguration that was interpreted by White Power Groups, and most of the general public, as the Nazi Zig Heil. At the time of this writing, The Department of Government Efficiency (DOGE) the Agency tasked with reining in Government bureaucracy and spending that Musk (sort of, but not really, only actually) leads, is dismantling the regulatory agencies of the government that were directly overseeing his companies. Yet, even with all this veiled history, to the pain he is currently inflicting on millions, there are those that still see him as a savior and a genius, including himself. To understand where that comes from, we need to investigate the MCU portrayal of Tony Stark.




The MCU’s Tony Stark

  In the early 2000’s, there was a fraction at Marvel Comics regarding the adaptation of their characters to TV and Film. In the years prior, to stave off bankruptcy, Marvel Comics had sold the adaptation rights to some of their biggest characters. The X-Men were at Fox, The Incredible Hulk was at Paramount and Spider-Man was at Sony, each with their own complicated legal entanglements of where, when, and how these characters can appear on screen. In 2002, upon the landmark success of the Fox Studios produced X-Men and Sony’s Spider-man,  executive David Masiel met with the President of Marvel, Ike Perlmutter (at Mar-a-lago of all places), to try and convince him that Marvel was leaving money on the table by licensing their characters rather than producing their own films (Robinson, Gonzales and Edwards, 2024). However, since selling off their best assets, which in the early 2000’s were way too profitable to let go,[5] Marvel had to start with lesser known, C and D-list heroes at the time.

Originally conceived by Stan Lee in the early 1960’s and modeled after Howard Hughes, the comic book portrayal of Tony Stark was, at its inception, a hard drinking, war-mongering misogynist.

According to DiPaolo (2011)

“[Lee] deliberately designed Iron Man to be everything the readership hated as a creative challenge to see if he could convince a liberal reader to find a “Military Industrial Complex” billionaire protagonist likeable despite his conservative politics…Lee said that he was not trying to change his readership’s politics, but to see if…[an] inventor and munitions maker could be successfully presented as a redeemed anti-hero.”     

It is unclear if Stan Lee knew the indelible cultural impact this would have. His whimsical wager against writers’ block contributed to the chipping away of the public’s disdainful animosity for the wealthy elite, and convinced readers that wealth, weapons and womanizing can make a hero. This unfortunately laid a problematic foundation for how Tony Stark would be portrayed on-screen.

            Another problem came in November 2001 when Karl Rove had a meeting with the head of the Motion Picture Association of America, Jack Valenti. The Bush Administration needed a unified response to terrorism for the purposes of national security:

1.      The US campaign in Afghanistan was a war against terrorism, not Islam

2.      People can serve in the war effort and in their communities.

3.      US troops and their families need support

4.      9/11 requires a global response.

5.      This is a fight against evil

6.      Children should be assured that they will be safe

While not stating this as propaganda, Rove did declare that leaders of the industry have ideas about how they want to contribute to the war effort. (Robinson et al, 2024: 61).

Rove’s actions speak to the way the media is used by the government to shape public perception. But, instead of news reels and cartoons playing before films as they did during WWII, the mechanism of propaganda has become far more incestuous in years since. Regularly, film production and video game developers are provided with military consultants that control the depiction of the government and the military in that medium. For film, this means a lower production budget in exchange for script approval and distribution access. Therefore, during “The War on Terror.” the undercurrent of major studio productions was to encourage support for US foreign policy.

During the development of what would become the Marvel Cinematic Universe (MCU), the United States was in two wars (in Iraq and Afghanistan) and had a former weapons manufacturer as a Vice president (Robinson et al 2024). With the Bush Administration’s approval ratings on a steep and steady decline, Tony Stark was the perfect choice to be propped up as the propagandic paragon of US military efforts to show that “[even a merchant of death]…has a heart”. Thus, the writers for Iron Man (2008) recentered Tony’s backstory around being captured in Afghanistan rather than Vietnam and had him be injured by his own munitions; thereby centering him in the current moment and fulfilling the criteria set by Rove. However, they still needed to make him likeable. Enter: Robert Downey Jr.

At the time of his casting, Robert Downey Jr. (RDJ) seemed to have just come out of auditioning for Tony Stark in real life. Considered a commercial failure and substance abuser, RDJ had been recently fired off of Ally McBeal, and even though he was clean and sober in 2007, he was on probation as early as 2005, and that made the producers nervous (Robinson et al 2024). Director Jon Favreau went to bat for Downey. When it was clear that the studio had no intention of hiring Downy, Favreau leaked the news of RDJ’s casting to the press which was met with fan enthusiasm (art was imitating life after all). Once he was cast, both Downey and the writers went to work on fleshing out who Tony Stark was going to be for the MCU.

            In 2022, Iron Man (2008) writer Mark Fergus explained to New York Magazine that one of the inspirations for the characterization of Tony Stark in the MCU was Elon Musk.

“Stark was as if “Musk took the brilliance of [Steve] Jobs with the showmanship of [Donald] Trump,” adding: “He was the only one who had the fun factor and the celebrity vibe and actual business substance.”

 For his part, RDJ was encouraged by Favreau and others to draw upon personal experiences, and producers would hope that his face would be “a visual shorthand for the character.” (Robinson et al 2024). Thus, the MCU’s Tony Stark has the wealth and social awkwardness of Elon Musk, Showmanship of Donald Trump, the charisma and humor of Robert Downey, all wrapped up in a personification of US Militarism. Unfortunately, as this version of Tony Stark grew in popularity, so did the lines between the character, actor and their inspiration (Musk).





When Art imitates life, and back again

               Pop Culture and film are always used as a truncated reference and explanation for the social world around us. We compare individuals, people, and social situations to characters and plots of film and TV; especially when those situations are hard to explain. When Iron Man exploded onto the screen, RDJ’s portrayal of Tony Stark as a brilliant wisecracking do-it yourself superhero who flouts international laws and commits war crimes by murdering brown terrorists with precision and prejudice was a smashing success. This annihilation of blatant terrorism was the cinematic wish fulfillment that the public thirsted for after 9/11. Tony Stark/Iron Man was the white male savior that was using weapons and militarization to make the world a better place. Whom, in future installments, would quip that he “wanted to put a suit of armor around the world” and “privatize world peace.” Sentiments that have henceforth been reiterated by various people in power.[6] This is because superheroes like Tony Stark “constitute an appealing form of pro-war propaganda, that across the board, encourages a militarist view of the world and represents a form of American Fascism.” (DiPaolo 2011: 19). We have commodified and coveted this image enough for billionaires to use it as both rationalization and shield for their crimes.

Tony Stark’s popularity in the public consciousness and the overall cultural zeitgeist, caused people to start looking for his real-world proxy. Given their biographies were already ingredients of Tony Stark’s psyche, Musk and RDJ started to become deified as the real Tony Stark themselves; RDJ allowing his public persona to be taken over by the character so completely that it is difficult to find a difference between character and actor in interviews and public appearances. Meanwhile, Musk promoted and internalized these comparisons to Stark which were furthered by his brief cameo in Iron Man II (2010). Musk even went  so far as to create a 3-D model of Space X rockets similar to the way the films would depict Stark’s designs. These manufactured parallels allowed the public to fantasize Musk to be that real life white savior, jumping from the screen to save them, while simultaneously obfuscating the danger he poses as a real world threat.

 



SOCIAL ANALYSIS

            The power of the comparison between the MCU portrayal of Tony Stark and Elon Musk is found not only in how the popularity of the character shapes public opinion, or in the expectation of hero worship as an escape from the continuous monotony/occasional terror of our daily lives, but also in the confluence of our conditioning to the myth of the benevolent billionaire coupled with an emergence of a neurodivergent masculinity labeled in online circles as the  “Sigma” male. This combination of traits furthers the embroglio between the image of Tony Stark and Elon Musk.




The Myth of the Benevolent Billionaire

In a Capitalist system, money is a superpower. It creates opportunities and access to resources, it whitens, masculinizes and “ables” peoples’ bodies; meaning it minimizes the barriers that people experience for being a member of a marginalized group. Money is the catalyst for transformation as much as various forms of irradiation, or the mutation that follows in many superhero origin stories. Therefore, it is not surprising then that the heroes that grace the pages of comic books that are touted as “just human with no superpowers” are almost always wealthy. Money bridges the chasm of physical, psychic or supernatural abilities and puts humans on par with Gods in these stories.

The combination of wealth and altruism was fueled through both a billionaire’s own desire for legacy and the misinterpretation of capitalist cautionary tales that isolate billionaires as being heroic. The savior complex for billionaires is never built upon self-sacrifice, but trades on its belief in perpetuity. Many of the wealthy American Families at the turn of the 20th Century had a history of giving to charities and other “worthy causes”, not because they were selfless and cared about “their fellow human”, but because of tax breaks afforded to philanthropy, and the desire to maintain the legacy of their name. Thus, names like Rockefeller, Carnegie, Wrigley, JP Morgan, and Vanderbilt grace the side of concert halls, stadiums, office buildings, and plazas. The founder of The Nobel Peace Prize, Alfred Nobel, made his fortune through dynamite production. This has continued today with billionaires starting charities, giving away millions of dollars while simultaneously hiding billions in offshore accounts and stock dividends to avoid taxation. These practices then combined with the popular misinterpretation of cautionary tales of capitalism.

One of the most common stories that manufactures this benevolence in billionaires is the character of Ebenezer Scrooge in the Dickensian classic, A Christmas Carol. Throughout the story, the reader rightfully is presented with the interpersonal dangers of capitalism. Greed begets isolation, loneliness, and bitter emotional stagnation that makes you cruel. While this anti-capitalist messaging is important and valid; this story is one of the first that also presents readers with the idea that the billionaire can be reformed, as every depiction of the end of A Christmas Carol presents Scrooge as still an economically wealthy man; his charity changing the lives of the people around him; and they love him for it. This reinforces that money can be used for emotional manipulation and still presents relationships as being transactional.

This idea of benevolence is furthered in our superhero media. Comic books and their TV/Film adaptations depicts these rich oligarchs as brilliant crime fighters; furthering the idea that social problems can be solved by wealth and individual determination rather than collective action. This presents wealth as no longer a corruptible force (as the intended message of Ebeneezer Scrooge’s plight) but as a tool for righteousness. Iron Man and Batman are among the richest and most popular characters that parlay their wealth into an unfathomable network of gadgets, equipment, and training for their own private war against their understanding of injustice. Sure, at the same time they also engage in various amounts of philanthropy; but their true work is always outside of the system. This was astutely pointed out by Mathew Alford in his original review of Iron man:  

 

The Emotional appeal of Iron Man (2008) rest on the idea that Stark, the self -confessed ‘Merchant of Death’, has changed his carefree attitude towards arms manufacturing…These readings of the film ignore the blatant fact that Stark actually continues to build weapons, only now they are more hi-tech and produced covertly as a part of his own bodily attack armor.”

                                                                                                                        (Robinson et al 2024).

One dangerous commonality of billionaire crimefighters in superhero fiction is their egocentrism. The MCU’s Tony Stark always believes himself to be the smartest person in the room and the one who will always have the right answers even after he is blatantly proven wrong. In Iron man II, the character stands up in front of Congress and says that he “Privatized World Peace.” because he was the only one smart enough to come up with the arc reactor technology. After he is proven wrong in that same film, he later believes that he can create artificial intelligence that can act as “a suit of armor around the world” and promptly created the AI villain Ultron. After that failure, he does submit to government oversight and regulation in Captain America: Civil War. However, that regulation is short lived, eventually culminating in his self-sacrifice at the end of Endgame. Thus, through Tony Stark’s entire arc in the MCU, his billions and bravado culminate in benevolence. Part of the appeal of Elon Musk is that many were expecting the same trajectory. Political pundits, talk show hosts, elected and appointed officials of the US government all have compared Elon Musk to Tony Stark, opining on Musk’s charities and companies as if to manifest this benevolence upon him. Yet, whenever Musk is given a chance to show the world that he may be a hero, he turns out to be a supervillain.

In addition to all the hate speech, bigotry and deregulatory crypto fascism Elon Musk is currently producing/regurgitating through his leadership/consultation/leadership with DOGE, he also decided to buy the social media platform because people made fun of him. Afterward, he then turned that platform into a cesspool of vitriolic and violently racist, misogynistic hate speech causing both advertisers and Users to flee; all under the guise of being a champion of Free Speech. However, Elon Musk’s supervillainy lies in the control of his businesses and the erratically sociopathic apathy with which he wields that power. This came to light in 2022 with his Starlink system and the ongoing Ukrainian Russian War. Musk’s biographer, Walter Isaacson, falsely claimed that Elon Musk “turned off” Starlink during a Ukraine counterattack. While this would certainly count as supervillainy, Isaacson, regardless of the statement’s invalidity, emphasizes Musk’s potential power and influence over the region through the Starlink system; that on a whim, Musk could change the scale and trajectory of the war. Much like the egoism of Tony Stark, this is not benevolent, it is hostage taking for the purposes of kowtowing. This is evidenced by Musk’s attitude change on the war after aligning himself with Donald Trump during the 2024 election; stating that he believed that Ukraine had gone too far. A point Donald Trump and JD Vance doubled down on in their explosive meeting with President Zelensky.  Additionally, Musk has used his money to repeatedly fuel constitutional crises by bribing people for votes both in the 2024 national election under the guise of a lottery and then again in the Wisconsin race for DA. Thus, while Tony Stark is no benevolent billionaire (because even in fiction there is no such thing) Musk is less like Tony Stark and more like Justin Hammer from Iron Man II, where his wealth shields him from his own stupidity, and allows him to fail upwards while disassociating from the human rights and dignity of others.




Neurodivergence as ‘Sigma’ Masculinity

    In a patriarchal system, a person’s masculinity status is perceived as royalty. Within this [often]-binary structured set of organizations and institutions, those that have been assigned and openly perform the status of male and masculinity are venerated; believing that their gendered position exempts them from behaviors, labor, and expressions they think are beneath them. Thus, in a masculine dominant society, the ideals, presentation, and behaviors surrounding masculinity are the first to be policed; and men, are the first to be dominated (Bourdieu 1998).

As a part of that mechanism of control and domination, masculinity turns inward, and like the ouroboros, men begin consuming each other through the building of an irrational and harmful dominance hierarchy. This hierarchy is peddled through the unfathomably profitable popularity of “The manosphere”: the sprawling web of groups, belief systems and lifestyle gurus that promote these irrational, erroneous and dangerous ideas of toxic masculinity (Bates 2021).

  The hierarchy begins with the highly contested and debunked concept of “The Alpha” male. This group has the characteristics of a lot of traditional masculinity: Strong, athletic, loves sports, cisgendered, sexist, emotionally vacant, and anti-intellectual. These individuals perceive themselves to be leaders and reinforce these claims through cherry picked biological pseudoscience and erroneous myths about the pack mentality of animals.

 

 The next status in this cannibalizing hierarchy is “the beta male”

As I explained in a previous essay (2018):

“Beta” males are defined as men who don’t identify/ fit the toxic forms of alpha male behaviors. Some men embrace this position as a way to show how they are morally and intellectually superior (the qualities they are using to define their masculinity) to the “alpha” male. This superiority impacts their views on women. Because they believe themselves to be superior to the “alpha” male, they should be garnering the attention of women and not them

The attention from women here is an important detail, as regardless of where men are on this corrosive carousel of status and identity, they all perceive themselves above women. It is their misogyny that binds them. Recently, there is a new emerging status of masculinity, the “Sigma” male, and it seems to incorporate autism and neurodivergence in its assessment of masculinity.

            “Sigma” coded masculinity arose first from a 2010 blog post by Science fiction writer, Jon Beale, who, in addition to espousing a myriad of racist and sexist beliefs, expressed his frustration with the generalization of the “alpha and beta” structure and what he considered “the losers” underneath them ( Just to go down the list: deltas gammas, lambdas and omegas). Thus, he coined the term “Sigma male” which is collectively understood as the introverted “lone wolves” and outsiders that seemed to be on par with Alpha males, but maybe didn’t express their level of bravado while remaining intelligent and stoic.  One characteristic of this “Sigma” type of man that is often glossed over is their expressions of neurodivergence. Many of the character names that are often proselytized as “Sigma males” are John Wick, Walter White, Tommy Shelby, Jason Bourne and Tony Stark. Those unconventional Heroes/anti-heroes, that do not exhibit hyper masculine qualities, are brilliant but are able to become singularly focused, mission driven, obsessive, have skilled pattern recognition, able to be a social chameleon but unable to read social cues all the time. Thereby incorporating qualities of neurodivergence on the autism spectrum into this questionable masculinity quagmire.

            In addition to the co-opting of neurodivergence into a masculinity latticework that reinforces misogyny and toxic self-destructiveness, “The Sigma male” archetype is also a new form of “supercrip” stereotype. The “Supercrip” stereotype is a type of disability stereotype often found in action, fantasy and superhero media where a person’s disability is the source of superpowers which negate the persons physical and or mental disability. Clear examples of this in comic book media: Daredevil, several of the X-men, Barbara Gordon, Cyborg, and yes, Tony Stark. With the “Sigma Male” however, their “superpower” and what makes them a good assassin, drug kingpin, gangster, government agent and “Genius, Billionaire, Playboy Philanthropist Superhero” is their neurodivergence.     

      The overall contradiction of the Sigma male supercrip, outside of its lack of social and scientific evidence, is that much of the “Alpha and Beta” status criteria are flimsily supported through a pseudo-scientific biological argument of men’s innate nature (which also allows them to justify their frequent transphobia and discrimination). However, a simple internet search will reveal “the sigma male grindset” a quasi-self-help guide to becoming a sigma male. This idea of “becoming” leans more into the social construction of gender than those arguments often used by these groups that tend to be more based in biological determinism. Granted, the identification of this hypocrisy should not be revelatory, many belief systems that have cultlike qualities, as those in the misogynistic manosphere do, are both convoluted and hypocritical. Because, having a clear set of principles, and the conviction of those principles leads to accepting consequences for those beliefs. In short, it takes courage, and these men and their allies have none.

            Elon Musk has become the literal posterchild for “Sigma male” masculinity, gracing the cover of a seminal text on the subject. With the help of the myth of the benevolent billionaire, he has been deified by “The manosphere” as their current and most fervent paragon, and in their mind, a real life Tony Stark. Yet, when you look at the basic comparison, it is only the sigma male archetype, and the billionaire myth that connects them. This, as I have argued above, is more of a function of the use of Musk in the updating and creation of the MCU’s Tony Stark. When looking closer, they are also leagues apart. Tony is shown to be an inventor and engineer. Meanwhile, the only thing Musk has designed, not even engineered, is the Cyber-truck. An ugly eyesore of an automobile that has had so many flaws and recalls that even Tesla dealerships won’t take it as a trade in. Tony has built his company on his ingenuity, Musk is a corporate vulture that raids and consumes companies, destabilizes them and then sells off the pieces into his next venture, which is more akin to the corporate robber barons of 1980’s cinema, than the Superhero populism of today.   


 


CONCLUSION

            Elon Musk is not Tony Stark. However, the MCU’s Tony Stark being a symbol of American Militarized Fascism is a low bar for a comparison. Regardless of the invalidity of this contrast, its repetition online among the media illiterate masses shaped the public perception of Musk enough for him to be elevated into the halls of political power in ways that his billions could not give him access so expeditiously. Although, as Musk continues to dismantle government infrastructure through these robber baron tactics, many of his supportive public have reassessed their opinions of him. Yet, we may be in a situation where the damage he has already done is irreparable, with no superheroes around to save us.

 

REFERENCES

Bates, Laura 2021. Men Who Hate Women: From Incels to Pickup Artists The Truth about Extreme Misogyny Naperville: Sourcebooks.

Bourdieu Pierre 1998. Masculine Domination Standford: Standford University Press

Dipaolo, Marc 2011. War Politics and Superheroes: Ethics and Propaganda in Comics and Film. London: McFarland and Company.

Robinson, Joanna, Dave Gonzales and Gavin Edwards 2024. The Reign of Marvel Studios New York: Liveright Publishing



[1] It should also be mentioned that this is usually invoked once someone has a lot of money. Rarely are poor smart people given the confidence that they will have economic success. If you are not wealthy, it is perceived that you are ‘not that smart’ or you’re lazy.

[2] IQ tests aren’t a measure of Intelligence either. I just wanted to not have to say intelligence over and over.

[3] As he did with Twitter

[4] Yes there is Tesla and Neuro-link and the purchasing of Twitter. But the acquisition of government contracts and its leading to his nebulous political position as the maybe Not, but actual leader of DOGE (Dept of Government Efficiency)  this is the most direct route if I don’t want the thesis to get lost or have this essay be gargantuan

[5]   Fox, Sony and Universal would consistently put films into production just so that the rights would not revert back to Marvel Comics.  Many films were rushed, announced before they even had a creative team, and in the “doomed” The Fantastic Four (1994) that was never intended for release.  

[6] Including Musk himself


Monday, January 15, 2024

The Films of Hayao Miyazaki: The Boy and the Heron

 



            The twelfth film in my continuing analysis of The Films of Hayao Miyazaki is the melancholic meditative masterpiece, The Boy and the Heron. A blistering elevation of the artform, Miyazaki’s latest visual tapestry is a generationally expansive collaboration that is contemplative of death, (social and self) destruction and the human dynasty. While Miyazaki retreads some narratively foundational elements found in his other semi-autobiographical work, he comes at the material from the opposite direction, making the prepubescent protagonist his personal proxy; even when most critics see the wearily old Uncle as his artistic alternate. Regardless of the form of his fictional facsimile, Miyazaki’s current, and perhaps final film, is a thoughtful treatise on the crisis and value of legacy, from the greatest animation auteur of the 20th century.


 


PLOT

            In World War II era Japan, Mahito Maki fails to rescue his mother from a hospital fire after its bombed by the Allies. Once the War concludes, Mahito and his father move to the country where his father takes a new wife…Mahito’s aunt (his mother’s sister). Still grieving the loss of his mother, Mahito is stunned into virtual silence over these events.  But when a mysterious Heron beckons him into the Underworld to “save his mother.”, Mahito cannot resist the pull of a (perceived) redemptive adventure. However, what sets Mahito’s motivations at the beginning of this journey, quickly changes as the Heron is found to be untrustworthy. Overseen by an enigmatic elderly man, Mahito ventures deeper into this otherworld that is full of plundering parakeets, a Firestarter, and soul consuming pelicans. Amidst the journey’s peril, he soon realizes that the parabolic arc of life is unpredictable; felled by many difficult and nigh impossible choices.

 

HISTORICAL CONTEXT  

            Considering that Miyazaki just celebrated his 83rd birthday on Jan 5th, 2024, it is difficult to discuss the historical context of The Boy and the Heron without also looking at this film as his magnum opus. Granted, given how many times Miyazaki likes to publicly retire[1], and then recant those statements, it is likely that Miyazaki will be working on “something” until his untimely death.[2] Still, this is most likely his final completed film. Thus, indicative of that, some retrospective on Ghibli is also required.

Much of the heavy lifting of that studio reflection was completed by a duology of documentaries: The Kingdom of Dreams and Madness (2014), cataloging the production of his previous “last” film: The Wind Rises, and Never-Ending Man: Hayao Miyazaki (2018) both of which fail to disentangle Miyazaki from Ghibli himself, often making them one in the same. It is important to question then, what is Ghibli without Miyazaki? Serendipitously, Miyazaki answered this very question, in the first documentary saying: “I know what will happen…It will end.” In the documentary, this quote is juxtaposed with Miyazaki sitting on a picnic style park bench outside of Ghibli studios while also admiring a cat, and looking out at the beauty of the day he is experiencing. There is no malice, regret, or animosity in that statement. Instead, it has an intimation of reserved contentment. Miyazaki has never been one to get nostalgically mournful over the loss of the studio, which shuttered its doors several times in between Miyazaki’s projects. Even though these periods were eventually labeled a “hiatus”, at the time of each closure, it was unclear if the studio would ever continue.  The focal point of Miyazaki’s prideful ambition was always the ability to create and maintain his artistic vision over the solvency and success of the company. Unfortunately, when that vision is threatened, as it was during the production of The Boy and the Heron, Miyazaki’s choices and the direction of the company opened himself up to claims of hypocrisy.



Production    

            Miyazaki has always been a proponent of the theatrical experience, believing that his, and all of the Ghibli films should be released and seen in theaters, or exclusively released on high quality physical media for home viewing in the best possible format.  This pretentious position won him (and Ghibli) the praise of film geeks, and scholars as one of the last bastions of cinematic artistry.  To be clear, irrespective of the dramatic discourse surrounding this subject,  there is sufficiently well documented evidence that when you have physical media, the quality of the video is better (lack of compression and a non-reliance on Internet speed) and you actually physically own a copy of the film; unlike with streaming where you only pay for access ( Arditi 2021, 2023).  

            Additionally, Miyazaki has never been interested in expanding the Ghibli brand; including merchandising nor the outright licensing of Ghibli characters to inundate the market for the purposes of profit. This was what had always separated Ghibli from what some would call their western equivalent in Disney. Disney was the purveyor of the maximalist ubiquity of a profit driven monoculture that they themselves control; and Ghibli was a minimalist, at cost artisan studio that was run more like a nonprofit; with most of its revenue going back into the company for future projects.  Unfortunately, in this capitalist system, the Ghibli model was only sustainable if budgets were kept low, and deadlines were met. The moment that one or both conditions changed, then their artistic morality would be in danger of being compromised.        

Miyazaki first began working on what would eventually become The Boy and the Heron in 2016 before the film was officially greenlit. A year later, when the project was announced, the loose description was that it was going to be a adaptation of the book “How do you Live?” The only other information given to the public was a devastating admission of motivation by Miyazaki, stating that the film was being made for his grandson because: “Grandpa is going into the next world soon, but he’s leaving behind this film.” And everyone wept. Beyond these tidbits, little was known about the film for years. Soon, those close to Miyazaki and others at Ghibli were worried the film was never going to be finished. This is because, in the intervening years, Miyazaki was grieving the death of fellow legendary animation director, Isao Takahata whom he had used as a model for Grand Uncle in his new film, and due to Miyazaki’s aging, his process was becoming more meticulously slow. Whereas production on previous Miyazaki films would yield 7-10 minutes of finished film per month, on The Boy and the Heron, Miyazaki was averaging 1 minute per month; only completing about 15% of the final film by winter 2019.

            The Odyssean production eventually became so protracted that its budget began to balloon to the point that it set the record for the most expensive film Japan has ever created, and threatened the viability of the studio. Therefore, Miyazaki and famed Ghibli producer and collaborator, Toshiro Suzuki were at a crossroads. Do they risk not finishing the film that may very well be Miyazaki’s last? Or, do they reluctantly open another revenue stream (pun intended) that they were previously recalcitrant to on morally artistic grounds? Eventually, Suzuki and Ghibli capitulated to a streaming deal with (then named) HBOMAX and began the development of a Ghibli theme park in 2017. Both decisions were fueled by a desire to finish this most recent project.

            The drastic reversal of the HBOMAX deal in 2020 after doubling down on their original position a scant year prior, caused Miyazaki, Suzuki and Ghibli to be exposed to public blowback. A company that often prides itself as being principled over profit was now open to attacks of character, and even greater comparisons to Disney.  Yet, in the wake of this decision, none of that came to pass. Why? Because consumers were gaining greater access to a thing that they love (and perhaps feel entitled to), profit was being made for Warner Media (parent company of HBOMAX now just MAX) in the form of new subscribers, and Miyazaki and Studio Ghibli got money to put back into current and future projects. Cynically, a common response from many people to the understanding that there is no ethical consumption under capitalism is that there should be no morality or ethics in the pursuit of profit.  These are not the same.  Understanding the unethical process of an economic system does not imply a tacit and blanket support for immoral practices in the accumulation of wealth; especially around labor (Just look at 2023’s “Hot Labor Summer”). Additionally, recognition of an individual’s participation in the unethical systems as a necessary requirement for survival does not absolve them from attempting to minimize the amount or type of participation in which they engage. By accepting this streaming deal, Ghibli is not slouching toward (becoming) Disney. Suzuki had to (basically) trick Miyazaki into agreeing to it and played on his ignorance in order to succeed. Also, this decision was not taken lightly as it often is with the nebulous greed of Western Corporate Executives. It was a decision based on a desire to complete a project and expand the distribution of already made films. Therefore, the story of how Ghibli films went to streaming illustrates that when capitalism forces you into “a Devil’s Bargain” of compromised morality, do so for a benevolent reason without giving more of yourself than is necessary. With funding secured, the next step for the production team was to increase the pace of production.

To speed up production, Miyazaki began to embrace a more traditional animation director role. Suzuki had convinced him to take on a more supervisory position on the production in its later stages. To make Miyazaki more comfortable with this transition, Suzuki brought in former Ghibli animators who themselves have gone on to become well-known animation directors in Japan.  The most famous was Takashi Honda of Neon Genesis Evangelion and Mobile Suit Gundam fame, who took over storyboards for some of the film’s major sequences. While this is common in animation, this approach has also been used in live action. If an aging director wants to make a film, as a part of the deal, major studios may require an additional director to be on set in case the director dies or is incapacitated while filming. Famously, Paul Thomas Anderson was hired to be “a backup director” for Robert Altman on A Prairie Home Companion, while Coppola, Lucas and Spielberg, integral to the creation of Akira Kurosawa’s final two Chambara Films: Kagemusha and Ran; gave producers comfort by also being on set. However, unlike other directors, Miyazaki had the privilege of former workers coming back to help him finish (what could be) his final film. This was a chance for many of these animators to give back to the master on which they cut their teeth.  As Calligrapher Tamio Yoshida once said, “To Surpass the Master, Repays the Debt.”

As of this writing, the dozenth film in Miyazaki’s oeuvre is the most successful film in Japan and topped the US box office in its first week of release; making a current total of $149 Million in international and domestic box office receipts.  This was after a minimal to nearly nonexistent marketing campaign.  The reason being that the cultural capital of Studio Ghibli elevated by the potential of it being Miyazaki’s last, basically sells the film. Rather than a blitzkrieg of ads, Suzuki simply released a single vague white poster. On the poster, was a picture of a Heron drawn in the style of calligraphy with the name of the film above it. He then took the money he would have spent on marketing and put it back into the film. This confident strategy even led the sales of the book “How Do I live?” to increase, as people were searching for clues about the film’s plot by reading it.  This became such an issue that Suzuki had the make a statement to the press that the association between the film and the book was minimal.  Furthermore, the film has also been making the festival circuit and picking up pending award nominations, including from the Annie Awards and BAFTAs; to winning awards outright from Major US regional Critics associations including New York and Chicago. The film is expected to at least get nominated for Best Animated Feature at the 2024 Oscars, but also could be in contention for Best Film, Best Foreign Language Film, Best Director, and Best Score for longtime collaborator Joe Hisaishi beautiful orchestral melody.     

 


SOCIAL ANALYSIS

            As with many directors, Miyazaki’s work always comes back to a lot of the same central themes across his filmography, such as: Feminism, Environmentalism, Anti-War massaging, and Work and Identity. With The Boy and The Heron, Miyazaki additionally grapples with loss, legacy and Masculinity as if he is retrospectively contemplating the value of his own existence, his place in culture through this film.[3]

            Loss, Death, and Grief

The beginning of The Boy and the Heron, opens like a nightmare. Mahito is awoken by the firebombing of the hospital where his mother is a patient. The sequence of him running to help put out the flames is purposefully drawn with few clear lines, blurring the images of the fire, the crowd, and Mahito, to give the audience the sense of discombobulated panic someone feels when they experience a trauma inducing event. This is something that will stick with Mahito. He will internalize these events as failure, no matter how vain his efforts. During this sequence, Miyazaki includes a shot of Mahito going back to his house to get “properly” dressed. This is to emphasize both the banality of tragedy, that even though your life is falling apart, you still have to put on clothes (or eat, or go to work, care for children etc.) and the way that those moments stick with you. Mahito will always wonder, regardless of its rationality or truth, if he had not taken the extra time to put on his pants, would he have been able to save his mother? Of course, he couldn’t, but our brains, especially when we are young, tend to be bullies, convincing us of heroic delusions of grandeur. 

The loss of his mother is the driving motivational force for Mahito throughout the film. The Heron taunts Mahito using the lure of saving his mother, to get him to follow The Heron into the Underworld. Even when the ruse is revealed, Mahito elects to find his Stepmother, herself mysteriously detained, making her into his birth mother’s proxy. If he can save her, then, in his own eyes, he will be redeemed for not being able to save his first mother at the hospital. The guilt will be assuaged.  This belief drives Mahito.

Travis Herchi’s (1969) social bond theory[4] discusses that the belief in social laws, and the legitimacy of their enforcement, is an essential mechanism for the continued reproduction of the current social order. Durkheim (2001) focuses on the importance of religious belief; stating that belief itself needs people in order to exist. Additionally, many of us incorrectly identify the source for feelings of elation and spiritual connection as being located in a higher power, or a supreme being, whereas it is more likely generated by various social groups. Durkheim (2001) calls this phenomenon “collective effervescence through emotional contagion.” This is the process by which individuals within a small group setting become collectively influenced by the emotions and moods of the people around them. For some, this collective effervescence makes them feel better, transforming their dower mood into one that is more delightful. With others, their mood can be so powerfully negative, that it can act like a virus sapping the joy from everyone around them. This is the state of Mahito at the beginning of the film, infecting others with his rage and pain, getting into fights and inflicting self-harm. Yet, Durkheim (2001) also points out that while belief is important to maintain/retain the power of religion and motivate people into social action the way it does Mahito; the content of that belief is rather moot. It doesn’t matter what you believe, what matters is that you believe.  The faith that is generated is not merely an individual thing, it is based upon our learning, and the sharing of experiences within society.

Mahito’s faith is in his determination to save his mother, believing he can do it himself. Nevertheless, it is the people around him, and his own family, that support him, build him up, and help him on his journey that allows him to be successful.  Durkheim (2001) says plainly that we create stories about Gods. We define what is sacred, and build communities around the things that we believe, and have faith in. It is us, the group, that has power; not anything beyond that. One of the main functions of religion as a social institution is that it provides us with answers about mortality (What will happen when we die?) and morality (How Should We Live?). Rather than these answers be handed to him, Mahito reads a book, and goes on a spiritual adventure rife with metaphors about what it is like to live, have generational legacy, and love. He is far more adult at the end of the film than he is at the beginning; more ready to live the life in front of him, with a greater sense of purpose and focus.

Subcultures as Cults

Paradoxically, even those of us that do not hold religious beliefs, nor faith in anything spiritual, tend to satisfy the same organizational and institutional needs through our participation in social groups. For some, this might be the group you have a weekly pick-up basketball game with, or a community theater troupe. But in the context of Miyazaki, the anime fan subculture is the best example.  Many social group subcultures take on and embody various aspects of religion. They create sacred text and deify individuals as their gods, they have strict hierarchical rules and opinions that are designed to be exclusionary and have unique dress codes. All these aspects of religion are satisfied by the anime fan subculture. Whatever show or film someone is into, becomes the sacred text, its creator is exalted and venerated as a paragon, communities validate and invalidate opinions as a way to justify the inclusion and exclusion of members and non-members to their group (Think about the “Umm actually…” section of fandoms) and cosplaying becomes the unique dress code. The anime fan subculture has religious overtones, but because it does not have access to power to legitimate its identity within the already establish social structure; they operate more like a cult…as all fandoms do. The irony of this is when faced with his own deification and the religious devotion with which both fans and animator prostrate at his feet, Miyazaki rejected them; iconically stating that “Anime was a mistake. It’s nothing but Trash.” What do we mere mortals do when our manufactured gods reject us so completely?  

 


The Precarity of Birth and Death: WaraWara and the Pelicans  

Weber (1956) defines spirits as “neither soul, demon or god, but something indeterminate, material yet invisible, nonpersonal and yet somehow endowed with volition.” (3) Western cultures tend to apply and imbue that sense of volition from an individual perspective. Western religions believe that an individual soul is a unique personality that exists prior to any kind of social molding through the society that they are born into. Contradictorily, Eastern cultures often see this sense of volition as connected to groups and individuals before them. There is a greater valuation of ancestry among Eastern cultures that typically manifests itself through the concept of filial piety. This is the idea that individual actions reflect on the entire family; currently, and throughout generations. Therefore, shame and glory are very much a collectivist concept in Eastern societies rather than an individual one. These juxtaposed ideas of spirits are embodied in the film by the entanglement of the WaraWara, and the Pelicans.    

As Mahito enters the spirit world he encounters a younger version of one of his old maids, Kiriko. She tells him that most of the people in this place are dead; except for the WaraWara, primordial souls that are floating to the real world to be born. As the ritual commences and the WaraWara begin to ascend into their “birth” in the real world, a flock of pelicans swoop in and begins to devour the WaraWara whole. Mahito, Kiriko and Lady Hemi succeed in igniting the pelicans and driving the rest away. Later, when confronting one of the pelicans that are dying, Mahito asks why they were eating souls of those yet to be (re)born? The pelican simply stated that they were brought there by The Creator for that very purpose. Since Mahito’s raging against death and therefore fixated on the saving/reviving of his mother in this moment, he does not understand the inextricable link between life and death that the WaraWara and the pelicans represent.

The symbiosis of the WaraWara and the Pelicans moves beyond just a simple understanding of an environmental sense of “balance” The circle of life. Miyazaki leaves the ritual vague enough that for it to be used as a narrative allegory for a variety of social issues such as overpopulation, birth control, and the systemization of bureaucratized death.

 If the tiny chibi-like WaraWara are souls in the spirit world, waiting to be (re)born, the pelicans are necessary to curb the very real threat to overpopulation. Ostensibly, the pelicans act as a literal form of birth control…controlling new souls from being born into the real world for the purpose of resource management. What Mahito fails to see until his actual conversation with a pelican is that they are a part of an integrated system attempts to organize the process of life, death, and rebirth.  Consider the bureaucracy of death, the mechanisms, processes, and profit that is made off death. From granting the job security of coroners, to grief counselors and morticians, death is a lucrative business (everyone dies, so there always a demand for jobs that eliminate the endless surplus of the dead). It is the order and monetization of the end of life. In Miyazaki’s world, the pelicans are just janitors.  

  As indicated in previous films, Miyazaki is also acutely aware of the earth’s finite resources, and the earth’s ability to sustain a certain amount of people before its depletion and eventual destruction. Yet, consistently, our enculturated and internalized desires for children rarely consider the environment. This is because the cultural value of the next generation is based on ideals of personal and familial legacy and not the longevity of the planet. For many, regardless of culture or context, having children is the quickest and easiest way to achieve validation and a sense of purpose; the satisfaction of which supersedes our valuation of earth’s sustainability. Additionally, because we do not have equal distribution of agricultural assets, wealthy and more powerful countries obtain and consume more than their fair share of resources. The United States only accounts for less than 5% of Global population but consumes 20-30% of all global resources while producing 50% of all global waste.    Therefore, the wealth and status of a country also determines their level of unequal distribution of resources, which in turn creates a culture around that amount of resource consumption cultivating a since of entitlement to that level of access. Cultural norms, rituals and interactions are based around this pattern of unsustainable practices, thereby making overconsumption seem necessary. Under these conditions, wealthier, environmentally rich countries (rich in access, not geography) have an easier life than those that don’t, in part because of their higher resource consumption, and because their wealth shields them from the effects of environmental destruction/depletion better than poorer (usually non-white) countries.




Masculinity and a Sense of Colonialism            

            The correlation between masculinity and capitalism has been well documented. Historically, in many western societies this relationship is interdependent. The extent to which men can achieve and amass power is directly caused by the expansion of capitalism. Similarly, economic power is then perceived as a masculine trait causing sexist laws, rules, and regulations to be enacted, ultimately defining capitalist economic success as being exclusively achievable by men. The perfect progeny of this unholy union is colonialism.

            Colonialism can be defined as the process by which an indigenous people are conquered (usually by a foreign invading force) followed by the creation of an organization controlled by members of the conquering polity and the establishment of rule over the conquered territory and population (Steinmetz 2014).[5] Colonialism is the cancerous consumptive crawl of capitalism coupled with the aggressive menagerie of masculinity with a serving of white supremacy.

The interlocking mechanisms of race, class and gender that make colonialism possible also allow it to be polymorphic. The force of colonialism was at first the force of violence, when that was met with resistance, the process pivoted, reinvented itself to lean heavier on its capitalist roots and its implication of progress. As colonialism masks itself as advanced technology, many native societies do not see how culture comes with it. Therefore, the resulting cultural diffusion through the process of global trade, and the expansion of the global economy is not equal. Instead, this is a subtle form of cultural imperialism.

Mary Fraser (2023), like George Romero before her, analogizes white male colonialist global capitalism as being cannibalistic. Capitalism is an ouroboros, people can not generate enough through paid work to support themselves and under capitalism everyone is a resource that gets used. When societies historically restrict access to economic participation due to sexist racist and ableist bigotry, the eventual granting of that access can seem like liberation for a time…because participation in capitalism is a necessity for survival. But that access, framed as liberty, masks the ritualized objectification of being economically oppressed. Therefore, part of the fight for justice, whether for racial, gender, sexual, or disabled freedom is fighting for their right to be exploited under capitalism. This is not the type of hegemony that fosters revolution, it is the type of hegemony that eventually leads to the erosion of facts, science, reason, and civility as what befalls The Parakeet King and his Monarchy in the film.

Late in the film, Mahito’s search for his aunt/stepmom leads him to uncover an underground society of Parakeets. Like the Pelican’s, they were originally brought to this world by his Grand Uncle, The Creator, as a patch work solution to avert a potential catastrophe. Since then, the Parakeets have developed into humanoid forms, created a structured dictatorial political and social order, and gained a penchant for the taste of human flesh, attempting to eat Mahito and Lady Hemi when they encountered them.  It is also the actions of The Parakeet King, his inept staking of the blocks, that ultimately causes The Creator’s world to crumble.

The hubris of The Parakeet King can be allegorical to Western Societies relationship with God. History has given us a plethora of examples of politically powerful men playing God. Whether that be the judgement and execution of life and death sentences, the more mundane   erection of city skylines, cathedrals, and statues, to the more complicated manufactured imbroglio between religion and capitalism, all point to a desired deification of humanity…(mostly) by and for men. Similarly, The Parakeet King exhibits many masculine traits, chief among them being self-determination to the point of an over-inflated sense of self-importance. This is coupled with a willingness to use violence as a mechanism of validation that becomes inevitably virulent; dooming the world to justify their own existence.       

The Parakeet King is only Miyazaki’s latest character to be a cautionary tale for the dangers of white masculine capitalist colonialism. From the Count of Cagliostro to No Face in the Bathhouse, Miyazaki has always been critical of capitalism.  Most of his characters that support capitalism either are destroyed, disillusioned or die, while his protagonists embrace the hospitality of socialism and emotional growth. The glaringly obvious exception to this statement is Kiki, of Kiki’s Delivery Service, who is both an entrepreneur (saw a hole in the market that she could fill) and a small business owner. However, her predilection for profit mirrors that of Miyazaki and Ghibli themselves. For Kiki, profit is not an ethos, it is the means of subsistence and a mechanism for creative expression.     

      


Legacy

The enmity we have with death correlates with our enculturated validation of masculinity and the development of patriarchy to heavily weight the importance of legacy. Our valuing of self-worth primarily through the prism of longevity, ostensibly seeking immortality, has placed an overabundant focus on reproduction. For many, sex and reproduction are the cheapest and easiest way to impact the world through your genealogy.  We have used the creation of children to get laws passed, encapsulate ideas about gender, and to maintain social control; all through subtle or direct threats to personal legacy. 

In this context, The Boy and the Heron forces us to grapple with the passing of generations, what is accepted, what is left behind, and what is changed. In the conversations between Mahito and his Grand Uncle, Miyazaki challenges the audience to reconcile our culturally incongruous ideas about legacy by posing two questions: What is the responsibility one generation has to the next? and What happens when the next generation is resentful and does not want to continue the previous generation’s work, allowing it to die?

 The first question and conversation reveal, much like the context suggests above, that the existence of new or next generations are not about them at all; instead, it is about the people they are born to. New generations are a motivating force for life and society to exist. They maintain the social order by providing personal investment and stakes in their parent’s generation that needs a reason to keep living and working regardless of its diminished sense of fulfilment.

The second question and conversation deconstruct the social and cultural “guard rails” that our society employs to maintain the status quo.  One of the fundamental generational “guard rails” is the process of socialization; the social learning of rules, regulations, norms, and values of our society from one generation to another. Embedded in these rules, regulations, norms, and values are generational messages about culture that, much like the children themselves, get reproduced.  This not only is a maintenance of the social order, but a solidification of generational legacy. This normalization manifests itself in the form of logical fallacies (“That’s How it’s always been done.”) and results in an inherited earth that is on the brink of collapse (climate change, War, Genocide, and crumbling social Institutions).  Therefore, it is obvious that the children of today’s adults would be resentful because of the generational debt they are being saddled with. However, even as Mahito rejects his Grand Uncle’s pleas, leaving the world that was created to be demolished, as Mahito leaves, he still picks up some of the pieces to build something himself. In this, Miyazaki illustrates that even if there is a generational blight through the rejection of norms, the next generation is still going to have to build something out of the rubble.

 




CONCLUSION

            The Boy and the Heron is a masterpiece. While this descriptor is both common and apt when writing about any Miyazaki film, the way this film encapsulates, themes, art styles, character tropes of his other previous films, as well as amalgamating the legacy of Ghibli animators by having former employees come back to help finish the project, this film is the perfect representation of Miyazaki and a distillation of his impact on animation.  I first began this series when this film was announced in 2018. Regardless of how many times he has attempted to retire, this is the first time I’ve felt that this could be his final film. If this is the last film of Miyazaki, and the end of Studio Ghibli itself, it is the highest of notes that crescendos into perpetual oblivion.

 

REFERENCES

 

Arditi, David 2021. Streaming Culture: Subscription Platforms and the Unending Consumption of Culture United Kingdom: Emerald Publishing

_____2023. Digital Feudalism: Creators Credit, Consumption and Capitalism United Kingdom: Emerald Publishing

Durkheim, Emile  2001. The Elementary Forms of Religious Life New York: Oxford University Press.

Fraser, Nancy 2023. Cannibal Capitalism: How our System is Devouring Democracy, Care, and the Planet – and What We Can Do About It. New York: Verso Books

Hirschi, Travis. 1969. Causes of delinquency. Berkeley: University of California Press

Steinmetz, George 2014. “The Sociology of Empires, Colonies, and Postcolonialism.” In Annual Review of Sociology 40, pp77-103. Retrieved on 1/10/2024 Retrieved at https://www.annualreviews.org/doi/10.1146/annurev-soc-071913-043131

Weber, Max 1956. The Sociology of Religion Boston: Beacon Press.



[1] For the record, I think this is ingenious process of stress reduction. It seems that Miyazaki understood that if he “retires” he does not have pressure to answer questions about “his next film” or “what he is working on now” until he is ready to publicly announce his next project. 

[2] The death of an artist of Miyazaki’s magnitude and caliber is such a loss it will always seem inappropriate at any age.

[3] Ironically, I do not thing that Miyazaki really thinks about his place in history of culture, outside of the stories that he tells. I truly believe that he just wants to be able to translate what is in his head rendering it into a two-dimensional animated moving image