Letteratura scientifica selezionata sul tema "Comic books, strips, etc. – Political aspects"

Men in crisis Confused by society's mixed messages about what's expected of them as boys, and later as men, many feel a sadness and disconnection they cannot even name. (Pollack 1) The recent 'crisis in masculinity' has been punctuated by a plethora of material devoted to reclaiming men's 'lost' power within a society. Triggered by the recognition that their roles within our society are changing, this emerging cannon often fails to recognise men as part of a social continuum that subjectifies individuals within discursive frameworks. Rather it mourns this process as the emasculation of male identity within our culture. However, this self-help rhetoric masks a wider project of renegotiating men's power within our society. David Buchbinder for example, calls for an interrogation of "how men and various masculinities are represented" (7). As a consequence, male subjectivities are being called into question. There is now examination of the manner in which "power is differentiated so that particular styles of masculinity become ascendant…in certain situations" (Haywood and Mac an Ghaill 52). In this way, male power is being problematised on many fronts. The desire to shore-up male power in the face of various 'threats' has called for a corporeal manifestation of masculine dominance. Men's bodies have been redefined through contemporary attention to physical sculpting and molding. This reanimation of the Superman ethic of embodiment is part of the hegemonic maintenance of masculine power in our culture. At the times of the greatest threat to male competence and control within society - social, political and economic restructuring, war and recovery - the body has been at the frontier of reasserting male power. This paper traces performances of superhero masculinity across men's bodies. As central 'creators' of their world, superheroes embody a mythology in masculine identity that shapes men as social and natural determinists within a society. In attempting to replicate this role, men are subjected to a rupture in the social fabric whereby their bodies move through a series of discursive frameworks in a contradictory tapestry that activates a 'crisis' within masculine identity. This paper seeks to open the seam between masculinity and power to examine how masculine legitimacy is negotiated on embodied surfaces. This trajectory is constantly stretched to its limits where men's bodies are in a persistent state of rebuilding. Henry Rollins forms part of the frayed edges of superhero identity. Simultaneously validating and undermining this mentality, Rollins creates a nexus of contradictory ideologies. Embracing a "rock-hard male body" (Robinson 11) in a powerfully built embodied reality, and at the same time deconstructing it, Rollins takes issue with men in their mythological role as centres of social reality and their power to create and control it. Rollins forms an identity that is shaped within discursive practices rather than the director of them. In tracing this performance through the "Liar" music video that features Rollins in the Superman role, this paper demonstrates the convoluted masculinity embraced by Rollins and the movement of Superman across his body. Between superheroes, war and bodybuilding, the aim is to trace how men are positioned as unproblematic agents of power, change and creation within the embodied myths of our culture. Bodies of knowledge Men's bodies have changed. While they have been the 'normal' against which women's bodies have been defined, this sense of normality has altered (Cranny-Francis 8). Foucault has consistently demonstrated how bodies are created and inscribed through cultural processes whereby discourses determine the shape and nature of embodied realities. Even though men are often centralised in these knowledge systems, it does not mean that they are immune to their influence. Men are insistently defined through metaphors of the mind. The proper man is a controlled man. In bodybuilding this relationship is activated in the repetitive and disciplined action of tensing and relaxing muscle. Defined as, "the toning and accentuating of muscles by the repeated action of flexing and releasing…particularly through the use of weights" (Carden-Coyne n.pag), it reifies a controlled mind restraining and shaping the physical form. During the Enlightenment thrust toward scientific rationalism, Descartes positioned an uncomplicated division between the mind and the body. Men spent their time purifying their souls and using bodies "as a spiritual vessel, a Christian container of morality and purity" (Carden-Coyne n.pag). They were shells that required discipline so the mind was not led astray. The mind was the controlling agent that subdued a disobedient embodiment. The extent to which this was achieved was the measure of the legitimacy and competence of a man. The currency of this corporeal state resonates most potently today through the phallus. As an extension of the phallus, the surface of the male body is a crucial site for the demonstration of embodied control. For the phallus is not very closely related to the possession of a penis as David Buchbinder argues when he suggests, "the phallus as a symbol, however, is not to be identified with an actual penis, because no actual penis could ever really measure up to the imagined sexual potency and social or magical power of the phallus" (49). Indeed, men's penises are "flaccid most of the time" (Buchbinder 48). They are fragile and soft. They rarely meet the 'supernatural' prowess of the phallus. Phallic power is related to the capacity to occupy the space of symbolic power effectively - to be embodied in a competent masculinity. Bodybuilding demonstrates a mastery over the self that articulates this discipline. The capacity to mobilise this control is linked to wider social power in which men are supposed to be privileged agents of creation and control in the political and economic spheres of life. Henry Rollins mobilises a mythos of masculine embodied control and corporeal hardness in his embrace of Superman. He is the epitome of phallic power and Rollins uses this character as a metonym to articulate the contradictions between the ideologies circulating through culture and the reality of lived experience. While Rollins mobilises a superhero musculature, the surfacing of his self masks a vulnerable masculine subjectivity that is embedded within distinct social frameworks. He uses the ideologies surrounding superheroes to create a dialogue between the reality of everyday life and the discourses that frame those experiences. Superheroes are resourceful, disciplined and righteous. They are sites of strength, moral virtue, creation and control. They often have super-powers, super-human strength, agility or speed that enables them to exist apart from regular humans. They occupy spaces removed from everyday life. However, their separateness from these realities is contrary to real men's experiences. Like the phallus, there is a gulf between the superhero ideology that men are supposed to embody and the reality of lived experience. Nevertheless there remains a constant struggle to build and rebuild the male body to the pinnacle of (super)masculine prowess. Superman is framed within the mind/body binary quite clearly. The control he exercises over his body reifies his calm and disciplined mind. His powerful physique, "represents in vividly graphic detail the masculinity, the confidence, the power that personifies the ideal of phallic masculinity" (Brown n.pag). His control extends across his self and out into the world. Rollins embraces this control through his own self-empowering rhetoric that litters his lyrics, spoken word and concert performances. He also most clearly embodies the Superman ideology through a life-long attention to bodybuilding. Introduced to weightlifting as a teenager, Rollins incorporates the Superman ideology into his subjectivity. He has been referred to as the "tattooed, muscled Ubermensch of serious rawk" (geocities.com/SunsetStrip/Palms/4396/hrf.htm). He works his muscles to rebuild his identity after a disaffiliated, Ritalin-addicted childhood spent bouncing between divorced parents. The processes of disciplining his body and empowering the self are made clear through his relationship to his body and to the weights. Rollins believes in extending himself to his limits and beyond. Bodybuilding is the mattering map Rollins uses to construct a sense of self. He uses it to define who he is and to build his self-esteem. For example,"time away from the Iron makes my mind and body degenerate. I turn on myself and wallow in thick depression that makes me unable to function. The body shuts my mind down. The Iron is the best anti-depressant I have ever found. No better way to fight weakness than with strength. Fight degeneration with generation" (Rollins 257). In his embrace of the embodied power of Superman and the building mechanisms of weightlifting he is able to repair and regenerate his sense of self. He is able to transform himself into something new and different, thereby exercising power as an agent of change. This ethic of rebuilding hails an earlier time when control over the body needed to reestablish the coherent corporeality of damaged men within a culture. World War One redefined popular consciousness of men's bodies as the mechanisation of warfare ripped limbs from torsos and severed the relationship between a disciplined mind and the controlled body. Rebuilding battered bodies The first widespread conflict to use guns, shells and tanks produced the first evidence of neurasthenia, or shell shock (Carden-Coyne n.pag). Faith in evolution and human improvement was shaken to its core with the appearance of physically and emotionally broken masculinity. Men's bodies were dismembered and disabled - their minds were tortured. As a result Carden-Coyne argues, [t]he first world war significantly undermined confidence in the male instinct, by demonstrating that the primitive energies of the male body (virility, physical strength and aggression) were no match for modern technological warfare. A process of healing was needed to rebuild a masculinity of control and strength in these men. Faith in progress needed to be renegotiated and the damaged minds and bodies of men mended. Bodybuilding was seen as the most complete demonstration of embodied control. It required discipline and strength and so required the mind to order the body. Bodybuilding was embraced after World War One to repair the fissures in war-ravaged masculinity. It served, "to shape corporeal borders…against the sense of decay and uncertainty that permeated the 'air' of modernity" (Carden-Coyne n.pag). The strong body created a strong mind and bodybuilding in the post-war period also helped to more popularly render images of heroes. War heroes could be more easily framed in musculature. In popular culture, heroes shifted from aristocratic figures such as the Scarlet Pimpernel, to more everyday men. By 1938 the emergence of Superman comics positioned the ordinary-like man as superhero (Bridwell 6). The hard body had the capacity to make the ordinary man exceptional. Indeed, the superheroes of the twentieth century like "Tarzan, Conan, James Bond" (Connell 6) all depict a resilience and similar competence over all aspects of their lives. However as men's authority has been increasingly challenged within our society, embodied strength has increased in Superman to mirror the changes in the lives of these men. Postmodern paychecks World War Two also tore men's bodies apart. However with this war, the machine was reinscribed as saving rather than taking lives on the battlefield (Fussell 3). The development of the atomic bomb was attributed to, and celebrated as, man's ability to create and conquer anything (Easlea 90). By 1950 Superman comics depicted the man of steel withstanding a nuclear blast thereby validating the superiority and resilience of white, western masculinity and embodied hardness over the weak Others (Bridwell 10). Nevertheless World War Two chewed through men's bodies at an imperceptible rate. Despite the rhetoric of heroism and technological superiority, the reality of everyday battle was broken bodies. The ideology of the superhero served to mask the realities of this war. Despite the damage to the corporeal form, the heroic mythology of masculine identity served to reify a coherent embodiment and a clear mind. The mobilisation of this masculine myth masked the erosion of legitimate male power within culture. This resonates into the postwar period where a whole series of structural changes to the social landscape have radically redefined our social reality. The mechanisms men have used to define themselves have decayed. The rising empowerment of women, gay men and black men have problematised the centrality of white, heterosexual men in our culture (Faludi 40). They are no longer able to easily occupy a stable, silent centre in our society. As a result, there has been an attempt to reclaim the body and reclaim the competency that serves to define men as masculine. The rising interest in men's health and physical fitness on the whole, has lead to a reanimation of the superman figure. Men's bodies are getting harder and larger. Part animal, part machine Henry Rollins embraces the contradictions in heroic masculinity. He demonstrates an embodied control that is regimented through an incorporation of Nietzschean will. In this way he embodies the relationship between the superhero and contemporary masculinity. However, Rollins' Superman is not an Ubermensch (Nietzsche 230). He performs a problematic masculinity. As a result, Rollins deconstructs the masculine hierarchy by subverting, not only his own performance of masculinity, but all such performances. The "Liar" music video by The Rollins Band features Rollins in the Superman role. In this clip he interrogates different levels of truth and reality. For him, neither Clark Kent nor Superman is a valid model on which to base effective performances of masculinity. Neither of these men are heroes, rather they are simulations. The version of Superman that Rollins constructs is authoritative and totalitarian. He depicts a corrupt figure and flawed leader who is not in control and is struggling to meet the demands of his role. This performance of Superman deconstructs the myth of the male hero. For Rollins, this hero does not exist - or if he does - he is a "Liar". Henry Rollins both embodies and deconstructs the superhero identity. He forms a nexus around which contradictory ideologies in masculinity collide and are reworked into a radically subversive critique of the relationship between men and superheroes. For Rollins the superhero mentality masks the complicated ideologies men must negotiate everyday in which they are subjectified within contradictory discursive frameworks that demand multifarious performances. Rollins strips back the layers of masculine power to reveal the ways in which men are embedded within social structures that reflect and affect their reality. In this self-reflexive critique he performs Superman in playful, resistive ways. This Superman does not exist apart from everyday life, but is entrenched within its frameworks that can only produce flawed performances of a social ideal. For Rollins a superhero embodiment cannot wipe away the discourses that encircle men within our culture but is rather a reflection of the extent to which men are embedded within them. In negotiating the difficulties in masculinity, Henry Rollins deprioritises men's roles as super-human agents of control, creation and change within a society. He calls into question the validity of masculine power and reifies the contradictions in manhood. He hails an ultimately resilient and empowered dominant masculinity within a deconstructive rhetoric. He is mobilising a moment within our culture where men must redefine who they are. This redefinition must be less concerned with how men can reclaim the power they are currently mourning in the 'crisis of masculinity'. If we are to make lasting change within a Cultural Studies framework then it cannot end, but only begin, with the articulation of a diversity of voices. Deep, structural change can only be made if we examine how a powerful position is able to occupy an unproblematised node of commonsense. Men need to redefine who they are, their bodies, their minds and their performances to position a masculinity that is not separate from society, but that can exist coherently within it. References Bridwell, Nathan. "Introduction." Superman from the Thirties to the Seventies. New York: Bonanza Books, 1971. Brown, James. "Comic book masculinity and the new black superhero." African American Review. 33.1 (1999): expanded academic database [n.pag]. Accessed 9.4.2001. Buchbinder, David. Performance Anxieties. Sydney: Allen and Unwin, 1998. Carden-Coyne, Anna. "Classical heroism and modern life: Body building and masculinity in the early twentieth century." Journal of Australian Studies. (December 1999): expanded academic database [n.pag] Accessed 9.4.2001. Connell, Robert. "Masculinity, violence and war" in P. Patton and R. Poole (eds.), War/Masculinity. Sydney: Intervention Publications, 1985. Cranny-Francis, Ann. The Body in the Text. Melbourne: Melbourne University Press, 1995. Descartes, Rene. Key Philosphical Writings. (Translated by E. Haldane and G. Ross) Hertfordshire: Wordsworth, 1997. Easlea, Brian. Fathering the Unthinkable. London: Pluto Press, 1983. Faludi, Susan. Stiffed: The Betrayal of the Modern Man. London: Chatto and Windus, 1999. Foucault, Michel. The Birth of the Clinic. London: Routledge, 1973. ---Madness and Civlisation: A History of Insanity in the Age of Reason. London: Routledge, 1965. ---The Order of Things. London: Vintage, 1972. Fussell, Paul. Wartime: Understanding of Behaviour in the Second World War. New York: Oxford University Press, 1989. Haywood, Christina and Mac an Ghaill, Martin. "Schooling masculinities" in Martin Mac an Ghaill (ed.), Understanding Masculinities. Buckingham: Open University Press, 1996. "I Have Zero Sex Appeal." Melody Maker. (March 29 1997). geocities.com/SunsetStrip/Palms/4396/hrf/htm. Accessed July 30 2001. Nietzsche, Friedrich. The Complete Works of Friedrich Nietzsche Volume 4, The Will to Power, Book One and Two. O. Levy (ed.), London: George Allen and Unwin, 1924. Pollack, William. Real Boys. Melbourne: Scribe Publications, 1999. Robinson, Doug. No Less a Man. Bowling Green: Bowling Green State University, 1994. Rollins, Henry. "The Iron." The Portable Henry Rollins. London: Phoenix House, 1997.

Techronomicon Techronomicon is a science fiction novel that examines far-future military actions from several different perspectives. Human beings have colonized several planets with help from the enigmatic and more technologically advanced Zhir, who gave spaceships and habitable worlds to those they deemed suitable and their descendants. The Joint Expeditionary Force is the military arm of the Universal Faith, called in when conflicts arise that the Faith decides are beyond the local government and militia and require their intervention. Leneveldt and Roader are JEF officers assigned to Operation Techronomicon, investigating what seems to be a Zhir-built defence shield around the planet Lassana. Another JEF company sent to Kalaabhavan after the murder of the planets Confessor-General loses its CO to a land-mine, and Lieutenant Hellerman reluctantly accepts command. Chevalier, a civilian pilot, takes refugees fleeing military-run detention camps on Ararat to a biological research station on otherwise uninhabited Lila. The biologists on Lila discover a symbiote that enables humans to photosynthesize, which comes to the attention of Operation Techronomicon and the JEF's Weapons Research Division. Leneveldt and Roeder, frustrated by the lack of progress on Lassana, are sent to Lila to detain the biologists, who flee into the swamps. Hellerman's efforts to restore peace on Kalaabhavan are frustrated by the Confessors, and his company finds itself besieged by insurgents. The novel explores individuals' motives for choosing or rejecting violence and/or military service; the lessons they learn about themselves and their enemies; and the possible results of attempts to forcibly suppress ideas.

The desire for heroes is a global and cultural phenomenon that gives a view into society’s very heart. There is no better example of this truism than that of the superhero. Typically, Superheroes, with their affiliation to values and morality, and the notion of the grand narratives, should not fit well into postmodernist theory. However, at the very core of the superhero narrative is the ideal of an individual creating his/her own form of morality, and thus dispensing justice as the individual sees fit in resistance to metanarrative’s authoritarian and restrictive paradigms. This research will explore Superhero comic books, films, videogames and the characters Superman, Spider-Man and Batman through the postmodernist conceptions of power, plurality, and morality.

The 21st century has seen an unprecedented rise in the volume of comics and graphic novels being produced and consumed and in scholarly interest in the form, with the interdisciplinary field of Comics Studies rising to become a vibrant global community with a significant body of work and an established academic infrastructure. Alternative comics and graphic novels - those outside of the superhero genre-dominated corporate publishing structures of Marvel and DC - have driven this rise and the ensuing legitimation of the form. What defines the specific nature of alternative comics and what they are is the particular work and labour of alternative cartoonists. This work is, in turn, characterized and defined by specific tensions between auteurism (driven by neoliberalism and late capitalism's veneration of the individual and the entrepreneur) and collective production (driven by the sociological perspective of works of art always being the product of many hands). This thesis is an attempt to present specific examples of where these tensions are exhibited and, as a result, to offer new accounts of the specific nature of comics work. It is also an attempt to move away from the formalism that has dominated the field of comics studies and to move towards an understanding of comics as cultural work, informed by an understanding of comics through their creators and an approach that allows comics practice to inform comics theory. Each chapter of this thesis examines a specific aspect of the culture of working in contemporary comics, contextualised within neoliberal political economy and consistently bridging the gap between auteurism and collective production. These include the portrayal of art school and comics' engagement with institutions; the direct portrayal of work itself in alternative comics; the use of colour in comics, which here facilitates a reading of the effects of the technical conditions of production on the content and construction of comics; and finally, the effects of digital culture and new disruptive technologies on the production, distribution and consumption of comics, and how this contributes to a present and future understanding of the figure of the auteur cartoonist. Drawing these chapters together, the thesis concludes with a presentation of the auteur cartoonist as one who drives the contemporary culture of comics and graphic novels in the emerging dialectic of comics work. Comics work is thus situated as a political act and a site of resistance and rebellion through collective production.

Thesis (MA (Visual Arts)) -- University of Stellenbosch, 1997
168 leaves printed single pages,preliminary pages and numberd pages 1-70.Includes bibliography and 115 illustrations.Digitized at 600 dpi grayscale to pdf format (OCR),using an Bizhub 250 Konica Minolta Scanner.
ENGLISH ABSTRACT: This study considers the history and problematics of the contemporary comic strip, particularly in regard to issues of controversy and iconoclasm. Special attention is paid to the local magazine, Bitterkomix as an example. In Chapter One, the comic medium is identified and discussed as a homogeneous art form. Its independence from both fine arts and literature is explained and the identifying, intrinsic characteristics of the medium are used as a basis for the analysis of form and meaning in selected contemporary comics. Chapter Two provides a brief history of iconoclasm, subversion and controversy surrounding selected comics from the 1950's up to the present. The emphasis is placed on pivotal developments in the medium, particularly in the United States. A link is suggested between the post-war affluence of the American society and the conservative values which underpin it. Because of the many similarities which exist between the value systems of white South Africa and those of the more conservative states of the U.S., a contextual parallel is mooted which identifies the development and impact of controversial comics abroad and the reception which Bitterkomix encountered in South Africa. Chapter Three outlines and analyses this connection, emphasising that Bitterkomix has to be seen in the wider historical context and not simply as an expression of a parochial, "alternative"culture among young Afrikaners. In the final two chapters, satire and the use of stereotypes in the comic form is considered. The study pays particular attention to the publications, Gif, Afrikaner Sekskomix and Loslyf(an Afrikaans skin magazine) in order to establish connections between deviant sexual behaviour in a repressive society.
AFRIKAANSE OPSOMMING:In hierdie werkstuk word die geskiedenis en problematiek van die hedendaagse strip, veral die kontroversieIe en ikonoklastiese aspekte daarvan, aangespreek. As 'n voorbeeld word die aandag veral toegespits op die plaaslike tydskrif, Bitterkomix. In Hoofstuk Een word die stripmedium geidentifiseer en as homogene kunsvorm bespreek. Die medium se onafhanklikheid van beide die Skone Kunste en die Letterkunde word verduidelik en die identifiserende, intrinsieke kenmerke word basies toegepas vir die ontleding van vorm en betekenis in gekose, hedendaagse strips. Hoofstuk Twee bestaan uit 'n kort oorsig van die geskiedenis van ikonoklasme, ondermyning en kontroverse rondom geselekteerde strips vanaf 1950 tot die hede. Die k1em word geplaas op deurslaggewende ontwikkelings in die medium, veral in die Verenigde State. 'n Skakel word voorgestel tussen die na-oorlogse welvaart van die Amerikaanse gemeenskap en die konserwatiewe waardes onderliggend daaraan. As gevolg van die baie ooreenkomste tussen die waarde-sisteme van wit Suid-Afrika en die van die meer konserwatiewe state van die V.S., word 'n kontekstuele parallel vasgestel wat die ontwikkeling en impak van kontroversieIe strips in die buiteland en die reaksie op Bitterkomix in Suid-Afrika, identifiseer. Hoofstuk Drie skets en ontleed hierdie verbintenis en beklemtoon dat Bitterkomix in 'n wyer historiese konteks beskou moet word en nie slegs as 'n uitdrukking van 'n parogiale, "altematiewe" kuItuur onder jong Afrikaners nie. In die laaste twee hoofstukke word satire en die gebruik van stereotipes in die stripvorm oorweeg. Aandag word veral gegee aan die publikasies Gif: Afrikoner Sekskomix, en Loslyf( 'n Afrikaanse sekstydskrif) om kwessies van abnormale seksuele gedrag in 'n repressiewe gemeenskap aan te raak.

The figure of the cyborg, or more latterly, the posthuman body has been an increasingly familiar presence in a number of academic disciplines. The majority of such studies have focused on popular culture, particularly the depiction of the posthuman in science-fiction, fantasy and horror. To date however, few studies have focused on the posthuman and the comic book superhero, despite their evident corporeality, and none have questioned comics’ readers about their responses to the posthuman body. This thesis presents a cultural history of the posthuman body in superhero comics along with the findings from twenty-five, two-hour interviews with readers. By way of literature reviews this thesis first provides a new typography of the posthuman, presenting it not as a stable bounded subject but as what Deleuze and Guattari (1987) describe as a ‘rhizome’. Within the rhizome of the posthuman body are several discursive plateaus that this thesis names Superhumanism (the representation of posthuman bodies in popular culture), Post/Humanism (a critical-theoretical stance that questions the assumptions of Humanism) and Transhumanism (the philosophy and practice of human enhancement with technology). With these categories in mind the thesis explores the development of the posthuman in body in the Superhuman realm of comic books. Exploring the body-types most prominent during the Golden (1938-1945), Silver (1958-1974) and contemporary Ages of superheroes it presents three explorations of what I term the Perfect Body, Cosmic Body and Military-Industrial Body respectively. These body types are presented as ‘assemblages’ (Delueze and Guattari, 1987) that display rhizomatic connections to the other discursive realms of the Post/Human and Transhuman. This investigation reveals how the depiction of the Superhuman body developed and diverged from, and sometimes back into, these realms as each attempted to territorialise the meaning and function of the posthuman body. Ultimately it describes how, in spite of attempts by nationalistic or economic interests to control Transhuman enhancement in real-world practices, the realms of Post/Humanism and Superhumanism share a more critical approach. The final section builds upon this cultural history of the posthuman body by addressing reader’s relationship with these images. This begins by refuting some of the common assumptions in comics studies about superheroes and bodily representations. Readers stated that they viewed such imagery as iconographic rather than representational, whether it was the depiction of bodies or technology. Moreover, regular or committed readers of superhero comics were generally suspicious of the notion of human enhancement, displaying a belief in the same binary categories -artificial/natural, human/non-human - that critical Post/Humanism seeks to problematize. The thesis concludes that while superhero comics remain ultimately too human to be truly Post/Humanist texts, it is never the less possible to conceptualise the relationship between reader, text, producer and so on in Post/Humanist terms as reading-assemblage, and that such a cyborgian fusing of human and comic book allow both bodies to ‘become other’, to move in new directions and form new assemblages not otherwise possible when considered separately.

Kobayashi Takiji's (1903-1933) Kanikōsen (The Crab Cannery Ship, 1929), the outstanding work from the proletarian literary movement, experienced an influx of new adaptations into various mediums during the years that preceded and followed the "Kanikōsen boom" of 2008. This thesis focuses on two manga adaptations that provide readers with starkly different takes on the original story. Using theories by Scott McCloud and Azuma Hiroki, I first attempt to draw parallels between the form of manga and that of the novel. Then, I examine the manner in which the most explicitly political content of the novel is adapted into the manga versions. Through this examination of form and content, it becomes apparent that, despite their differences, both adaptations reinforce a vague, individualist-humanist ideology that undermines the notions of class consciousness and class struggle that are central to the narrative of Kanikōsen. This diminishing of the explicitly "Red" aspects of the original reflects the Japanese public's general aversion to politics that has persisted since the early 1970's until this day.