SOFT POWER: 'CUTE CULTURE', A PERSUASIVE STRATEGY IN JAPANESE ADVERTISING.

• Author: Birlea, Oana-Maria

1. Introduction

   The extraordinary ability of the Japanese to adapt foreign elements so that they coexist in harmony (wa) with the traditional ones can be observed since the first encounters with Chinese and Indian civilizations (Frentiu 2017: 208). Starting with kanji logograms, Buddhist religion, art and culture, from the 6th century onwards, Japan managed to adapt or 'Japanize' elements belonging to different civilizations and, moreover, to build its identity under the idea of 'sacred space' (shinkoku) as a direct result of syncretic tradition (Williams 2014: 154-155). In the 9th century, Buddhist priests created the two syllables, hiragana and katakana (hand), from Chinese characters to make it easier for people to read and write. Traditional Japanese clothing, the kimono, a symbol of Japanese spirit and values, gastronomic culture (ramen, soba, udon), chopsticks (hashi) and other cultural products appeared based on Chinese and Korean models, while still maintaining the spirit of Japanese culture (Kshetry 2008: 30-33). Starting with the Heian period (794-1185) we can talk about the emergence of independent art and culture forms, which mark the features and peculiarities of what is now referred to as 'pure' Japanese aesthetics.

   Such cultural exchanges took place not only with the countries in the immediate vicinity, but also with the Western world (Europe and US) in the mid-16th century ([approximately equal to]1543), but it is worth noting that Japanese culture and society suffered many changes without leaving aside traditional values and norms. The first Portuguese missionaries not only managed to promote Christianity in a polytheistic country and to introduce many foreign customs and teachings, but also made the island of 'Giapam' known to the world (ibid.: 39). They opened the horizons of knowledge to the Japanese and contributed significantly to the development of Japanese language and culture. There are Japanese records describing the first trades and cultural exchanges with the nanbanjin ('barbarians from the south') and their consequences, while the Portuguese records highlight the curiosity and hospitality with which they were welcomed by the inhabitants of 'Giapam' (ibid.: 62-63).

   Another major phase of rapid and intense change is the period between the end of the occupation of the Japanese archipelago by the Allied Powers (1952) and the death of Emperor Hirohito (1989), which signals the end of the Showa era (1926-1989). The economic downturn, the hardships of defeat in World War II, and the foreign occupation have forced the nation to reconsider its priorities. So the post-war period, marked by great economic, political and social difficulties brought another period of transition in which 'Giapam' had to adapt quickly in order to keep up with the rest of the world. This time, 'adaptation' meant trying to regain its trust, and the first step was to adopt a pacifist policy. The 'new Japan' was often compared to the legendary Phoenix, being able to regain its place among the great powers by growing at an extraordinary pace and adapting to the demands of the modern world while having traditional principles, values and practices at its core. Rebuilding any nation involves changes in education, politics and management, but in this case the decisive factor that led to the 'Japanese economic miracle' (Dees 1997: xiv) was internal stability. We argue that the geographical isolation, meritocratic system and overall the importance of discipline and obedience perpetuated in the society through Buddhist teachings made it possible to preserve traditional values in the process of modernization. Surprisingly, after World War II, Japan found another way to recover by exporting a new type of culture based on completely different values than traditional ones (e.g. subtlety, profound grace, simplicity) present in arts like shodo (calligraphy), ikebana (flower arrangement) or no theatre, and reclaimed its position through cultural diplomacy (soft power--a persuasive approach, also referred to as cultural diplomacy in certain contexts). Japanese soft power refers to the influence and appeal of Japanese culture, media, and products around the world. It is a concept that gained prominence in the 1990s and has since been widely recognized as a significant aspect of Japan's global presence.

   Soft power refers to a nation's ability to shape public opinion and attract others through cultural and social means, rather than through military or economic coercion. One of the key elements of Japanese soft power is the concept of kawaii, which translates as 'cute' or 'adorable' in English. Kawaii culture has had aprofound impact on various aspects of Japanese society, including fashion, entertainment, consumer products, and even social behavior. The popularity of kawaii has extended beyond Japan's borders and has become a global phenomenon, and one of the main reasons why this happened is related to the extensive use of cute characters in advertising.

   The term 'advertising' is used as in discourse analysis studies, meaning the communication practices and strategies employed by advertisers to promote products, services, or ideas, therefore we will examine the linguistic features, persuasive techniques, rhetorical devices, and visual elements used in advertisements. Social, cultural, and ideological dimensions embedded within advertising discourse are also taken in consideration because of their importance for understanding the ways in which advertising constructs and reflects social meanings, values, and power dynamics within a given society.

   In this paper, the term kawaii is used to refer to the culture of cuteness in Japan. Following Kinsella's (1995) description, kawaii refers to "sweet, adorable, innocent, pure, simple, genuine, gentle, vulnerable, weak and inexperienced social behavior and physical appearances". It is important to note that the meaning of kawaii, as opposed to the English concept of 'cute', goes beyond physical appearance and can also refer to the overall atmosphere or to the emotions evoked. Moreover, 'cute' is often associated with children's culture, whereas kawaii's audience is considered to be broader, not limited to a specific age-group. Kawaii has become an integral part of Japan's global image, and many Japanese companies and industries have harnessed its appeal to promote their products internationally. Characters like Hello Kitty and Pokemon are key examples of how kawaii aesthetics have been successfully marketed worldwide, generating significant economic value for Japan.

   Overall, the concept of kawaii and its study reflect the multifaceted nature of Japanese soft power. By embracing and exporting kawaii culture, Japan has been able to capture the attention and interest of people from different countries, influencing their perceptions of Japanese society and fostering a positive image of the country on the global stage.

   Through this paper we intend to explain how cute characters and sweet language surpass their basic, primary function of simply conveying information, both visually and verbally, and have a crucial role in persuading the viewer by 'manipulating' viewer's response through emotional appeal.

2. Soft power and Japanese culture

   As mentioned in the introductory part, Japanese advertising has played a significant role in promoting Japanese soft power globally. Several studies have examined the relationship between Japanese advertising strategies and their impact on shaping Japan's image and influence abroad. Japanese pop culture, including anime, manga, and video games, has been a significant driving force behind Japan's soft power. Studies have highlighted how advertising campaigns frequently tap into the popularity of these cultural products to promote Japanese brands and products overseas. The phenomenon of Cool Japan has emerged, where advertisers capitalize on the global appeal of Japanese pop culture icons to enhance the perceived desirability of their offerings.

   According to the models proposed by Nye (1992), the new type of power and world order in the 20th century leaves behind the militaristic position and advocates the power of the word and cultural symbols. In this vein, the shift from hard (coercive approach) to soft power (persuasive approach) in Japan is often associated with the new culture engaged in the promotion of nostalgia disguised as cultural consumption, which promotes values such as vulnerability, cuteness, innocence, purity, etc. 'Soft power' refers to a nation's ability to shape the preferences and behaviors of other countries through attraction, persuasion, and cultural influence rather than coercion or force. It relies on intangible assets such as culture, political values, diplomatic efforts, and it is mainly about winning the hearts and minds of others and gaining their voluntary cooperation, whereas 'hard power' refers to a nation's ability to influence others through the use of force, coercion, or economic inducements. It involves the application of military strength, economic...