DIGC330

My God! That’s Godzilla?!

With my mouth agape, eyes squinting in confusion and head spinning, for the first time ever, I watched Godzilla.

Wow.

I must admit this now, before we go much further that my knowledge and experience of Japanese cinema is..well..nil. Not a little or a bit. Zip. Nothing.

So I was ready for whatever was going to appear on the screen. Whatever weird and wonderful film that we were about to watch. I must admit I was quite surprised by how much I understood the film. Maybe not on a deep, personal level but enough to get me through this week.

As I sat there ogling at the complex cinematic gold that is Godzilla, I was searching for any kind of connection – anything! – and began to reflect on what Ellis et al (2011) said about autoethnography.

Whilst this seems like a complex term, once broken down, it applies effortlessly to the film and other scholarly works. Autoethnography is both a process and a product; it is something that is equal parts autobiography and ethnography and treats research as a political, socially conscious and just act. It also interweaves personal and interpersonal experiences so as not to differentiate between the “outer” and the “inner” cultural groups.

Furthermore, it also aims not to exploit the experiences shared between the culture and the researcher or writer. There is nothing changed for a Western audience – excluding the subtitles – there is no need to. It is a film produced in Japan for any audience.

As Ellis et al said, the majority of work is written, insisting on canonical forms of research that favour and advocate the “norm” which is white, masculine, middle/upper class and heterosexual.

Maybe that was why I was so baffled by Godzilla. I was so busy trying to find the commonality, the secret hidden message that could not accept the fact the film was completely foreign to me.

A correct or rather an adequate piece of autoethnographical work should be evocative, aesthetically pleasing and chronological according to Ellis et al.

Godzilla is to some, aesthetically pleasing – I mean, he does look like a moss covered rock with a spiky spine – but it does not fit into the modern ideas of what a beautiful film may be.  But what about other cult classics, such as Alfred Hitchcock’s Birds which still has dodgy camera work and fairly hilarious string-controlled birds; but fits the norms as described by Ellis by having predominantly white, males in the film.

One element that I could grasp onto was the love triangle between Emiko, Ogata and Serizawa. Whilst many Western films do not touch the subject of betrothal, the majority do explore the issue of a disapproving father – hint, every Disney film ever!

On reflection, however, the storyline does seem to appeal to me as it was basic yet dramatic enough to keep me engaged and it followed to recipe for a great blockbuster:

  • damsel in distress – or failing, screaming idiot as I like to refer to them
  • nutty scientist
  • wise old father
  • dominant male

emiko

I think this subject is going to be engrossing as I am not a Digital Asia buff by any means. I rarely watch international films – apart from the couple of times where I watched German and Italian movies to improve my language skills (hint: it didn’t help it one iota!) – but because there is such a fluidity between the two cultures today, I am excited to see what I can learn along the way. Weird terminologies and all.

 

 

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One thought on “My God! That’s Godzilla?!

  1. Great analysis here. You seem to have engaged well with some of the core principles of autoethnography, particularly its aim to counter heteronormative accounts of research.
    I was also surprised at how much I was able to engage with a film that was entirely foreign to me! I guess that our ‘surprised’ reactions could be analysed in the autoethnographic process too… I wonder what this says about our own culture, and culture in general?
    I have disagree to with your interpretation of Ellis when he says that autoethnography is meant to be aesthetically pleasing. My understanding is that he was referring to the presentation of autoethnographic research, not the actual original text. Could be wrong though!
    Excellent blog post overall 🙂

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