What are the psychological and social reasons behind the formation of "cute" culture?

The word "cute" can be used when a person feels happy and fond of anything. It is a subjective view derived from one's own.

Selling meat is a kind of "cute" expression, but it is not the only way of expression.

Psychologically, the yearning for beautiful things is due to human nature.

The "cute culture" highlights this point, making people feel happy when they see the things they like (even if they are usually "cute"), so as to achieve success.

The social reasons for the formation of cute culture have a lot to do with Japan's intense pace of life and the long-standing "cute culture" (cute culture is also one of the branches of cute culture).

When "cute culture" enters the vision of the younger generation, coupled with the invisible pressure of studies or careers in life, they begin to temporarily forget themselves in the cute culture (now generally referred to as ACGN culture) to get a mental rest.

As more and more people learn about this culture, people who take it as a hobby are also becoming more and more popular.

Most of them have a stable life and income source, and they come to experience or spread this culture purely out of hobby.

Over time, many vendors selling two-dimensional products (also known as "2.5-dimensional") appeared in reality and gathered together, and "cute culture" had its own promotional venue.

Because the theme of "cute culture" is light and rich in content, it can cater to many people's different aesthetics and is easily accepted by people. Therefore, it spreads very quickly and has an increasing audience. This is how "cute culture" in the current sense is formed.

Reposted from "The Power of Childishness" by Wang Yonghao.

Since the 1980s, Japan's "cute culture" has gained popularity among young people in Asia.

Later, it also became famous in Europe and the United States due to special exhibitions by the Paris Modern Art Foundation and concentrated discussions by East Asian studies scholars at Harvard.

The latter also used the word "CUTISM" to summarize its influence, which made the originally simple fashion trend have the same extraordinary meaning as DADAISM (Dadaism) and CUBISM (Cubism).

In Japan, the first person to study this was Inuhiko Shikada, a professor at Meiji Gakuin University. His "On Cuteness - The First Book Dedicated to Cuteness" published five years ago was not large in length, but it was written by "Cute" (かわいい)

), we discussed the historical changes of the word and its special meaning that cannot be found in foreign languages, and roughly outlined the entire process of "cute culture" from its formation to its spread.

What is impressive is that although the author adopts a deliberation tone, what he expresses is his unquestionable judgment, that is, this kind of culture can be compared with the "material sadness" aesthetics of the aristocrats of the 11th century and the poets of the 13th century.

The "yuan" aesthetics of the tea ceremony in the 16th century are compared with the "pure" emphasized by the geisha in the 18th century.

He calls this culture "Japanese aesthetics in the twenty-first century."

At first glance, this judgment is not inappropriate, because since the 1980s, "cute culture" has indeed made a lot of noise in Japan, and has invaded Japanese people far and wide using animation, film, television and AV as carriers.

All aspects of life.

Among them, the most affected ones are of course young women. They rush to chase all cute fashions, and in order to conform to them as much as possible, they insist on wearing school uniforms, inconvenient Lolita clothes or princess costumes even on their days off, and even

Speak in a child's voice and write letters in a child's style.

Strictly speaking, while they regard Hello Kitty toys and heart-shaped rhinestone pendants as their favorites, they reject all other interests. They are either the same or different.

The author's book is far from exhaustive about the gestation of all these trends, as well as the incredible and extraordinary manifestations.

The result of such crazy spread is the birth of a sub-ecological "cute culture" in the new millennium.

It refers to the uncontrollable and deep love that people have for all lovely things.

In this regard, as usual, the book only gives a brief description by introducing fujoshi, homosexuality and doujinshi in Tokyo's cuteness zone.

It is certainly true that the women who are exposed are "cute" in order to "confirm that they belong to a small intimate group", but how to explain how the "cute" family is "cute" and "acting cute"?

The "cute vocabulary", the various "cute psychology" of pursuing "cute points", engaging in "cute battles", and then longing to "be cute" are still unclear.

Why did this "ギャル语叶" (a term used by little girls) that originated in Akihabara become the number one trendy language in Japan in 2004 and 2005, and became a complex and dazzling "cute science" that penetrated into the daily life of Japanese people and became a

The important driving force behind the birth of "cute home appliances", "cute temples", and even the "cute industry" and "cute economy" has not been mentioned.

Also, the author seems to believe that "cute culture" belongs more to the category of "girl culture", and men are not very obsessed with it.

This judgment is also very questionable.

Not to mention common sense, if men are not "cute", there is no need for women to strive to be "cute".

As a matter of fact, quite a few men themselves are obsessed with "cuteness", and even "acting cute": not only do they like to use cartoon phone stickers in their daily lives, hang stuffed toys on their bags, but they also go to beauty salons to trim their eyebrows from time to time.

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Such styles and sentiments are sometimes enchanting and charming, no less than those of women.

The so-called "cute psychology" often refers to men's love for "cute".