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CHAPTER 1

On 

Twittering Birds Never Fly
 

: Analysing the Narratives of Love, Sex, Relationships, and Ways of Life in this Work,
and in Japanese Yaoi and BL Comics

Twittering Birds Never Fly [Saezuru Tori Wa Habatakanai] (2011-ongoing, published by Taiyotosho, Tokyo) is a magnificent Manga series created by Kou YONEDA, widely considered to be one of the most outstanding, truly exceptional masterpieces of Japanese Yaoi and BL comics in its just over half-century history. (‘Boys’ Love’, or more properly, ‘Love, sex and relationship romances between males’, mostly created by female comic artists for passionate, predominantly female, readers, are generally considered to have been born from certain pioneering works focused on ‘Shounen-ai’ [admiration toward beautiful boys] and ‘Tanbi teki naru mono eno shoukei’ [longing for what is aesthetic and decadent] in the field of ‘Shoujo Manga’ [Japanese Manga for Girls] in the 1970s).

 

Firstly, it is important to note that one of the reasons for the huge success of Saezuru (for short) is that the story, the language, the panels, and the pictures unfold like a very well-made epic play, film or novel – or even better. It is a very mature work, exquisitely and thoroughly composed, crafted like the finest orchestral composition. Each chapter is rich and dense with numerous episodes, subtle as well as dynamic, drawn and narrated with very high-quality, beautiful cinematic sequences of images that trigger the readers’ deepest sentiments and sensuality. It is almost impossible to find any insignificant or superfluous pages, either visually or in terms of the narrative. It has complex, multi-layered storylines, running mainly on two levels, that are intertwined with each another: one is a story of love, sex and the relationship between the two main male characters, and of their individual ways of living; the other is a story of the Tokyo Yakuza underworld.

 

The series began with two precursory short stories: ‘Don’t stay gold’, published in 2008, and ‘Though They Drift, They Don’t Sink, But Nor Do They Sing’, published in 2009. Both these stories are now included in Volume 1 of Saezuru. Following these two releases, the series began a regular appearance in the bi-monthly BL comic magazine, HertZ (which later changed its name to ihr HertZ) in 2011, and is ongoing as of Spring 2023. *1

 

The sales of the first six volumes of the Japanese edition reached over 1.5 million in February 2020, which is a truly exceptional number for this genre of Japanese comic.*2 The work has been translated into many languages and published worldwide since a very early stage. It is an extremely popular work both inside Japan and abroad. To give an example, the work has been voted No. 1 in the popular ‘BL Award’ in Japan many times: the first volume won No. 1 in its ‘Best Comic’ section in 2014; the second volume won No. 1 in its ‘Best Cover Section’ also in 2014; the third, fourth, fifth, sixth, and seventh volumes won No. 1 in its ‘Best Series’ section in 2016, 2017, 2018, 2020, and 2022. *3 In February 2020, the first animated theatrical film was premiered, and fans are waiting for the second and third films to appear (though no one knows yet how many films are to be made in total). All this testifies to the series’ extraordinary success and popularity over many years.

 

Secondly, another crucial reason for its success is that the work has two unique and powerful main characters with an extremely strong, magnetic appeal to readers worldwide.

 

The principal character, the hero (and ‘heroine’) of the story, is a man named Yashiro (his surname – his first name has not been revealed). He is a successful Yakuza in Tokyo, thirty-six years-old, working as the Young Leader (Deputy Head) of a Yakuza Group called Shinsei-kai, which is the direct branch group under the main family organisation, Doushin-kai. He is also a front man of their corporation, Shinsei Kougyou. Sharper and smarter than anyone else, very good at making tons of cash, always acting cool and quite tough, while having a stunningly elegant look on his face as well as brass balls, he has forged his path in the Tokyo underworld. Yet, at the same time, he is notorious for being ‘a lecherous Neko’ (literally ‘a cat’ in Japanese: a ‘receiver’ or ‘bottom’ in a homosexual relationship), ‘a serious masochist and a pervert’, and ‘a public toilet’ for executives of his organisation and for many other men – basically any men around him.*4 Other Yakuza and those near him either ‘fear him or make fool of him’. As ambivalent and intriguing as he appears to others, so is he to himself in his own heart. Just as, in his own words, ‘human beings are made full of contradictions’, he is no exception. Rather, he is an extreme example of us. He says he ‘wants to be fucked by tons of men’, although he also says he ‘doesn’t like men’. He says that he has long been a masochist since he was young, while he also admits that he has a ‘sadistic touch’ at the same time. You cannot stereotype such a person into an easy, clear-cut category. He is just him. Having been raised by a neglectful mother, and been raped by his stepfather from age eight or nine years until Junior High School, he has become a rather solitary, ‘broken’ yet proud, strong and highly resilient individual in nature. He ‘opens his legs to anyone’ except his own subordinates, but never forgets to keep a distance, from others as well as himself, as if watching everyone from above – because, to borrow his own words, he has ‘kept steady by making even myself a bystander’, and is aware of ‘acting out’ the role he imposes on himself, like a professional actor. He has only ever fallen in love once with ‘a person’, who happened to be a man, a guy called Kageyama, who has been his only friend from his late teens until now. As that experience of love was unrequited, he is, literally, a 100 percent pure ‘virgin’ who has never experienced any romantic relationship, and who has never made love with anyone who he has fallen for.

 

The other main character is a man called Chikara Doumeki, twenty-five years-old, an ex-police officer, recently released from prison. He was incarcerated for beating his own father almost to death when he witnessed him, by chance, raping his adopted daughter, Doumeki’s little step-sister. One day, Doumeki is taken into Yashiro’s office by his top underling, Nanahara, as he thought, with Doumeki being very well-built, muscular and 190 cm tall, that he would suit the role of Yashiro’s bodyguard.

 

So, they meet each other for the first time. Quite unlike his usual, careful self, Yashiro is very quick to form a liking for Doumeki. Although he begins by explaining to Doumeki that he has a policy, that is, according to him, ‘his only order’, ‘not to lay a hand on his underlings’, he cannot resist his attraction to this newcomer, and orders Doumeki to let him blow him. Doumeki, however, does not react, as he has become sexually impotent after witnessing his father raping his step-sister. Though surprised by Doumeki’s reaction, Yashiro smiles back to him, and decides to hire him as his bodyguard and attendant on a trial basis. His decision was partly because, as he analyses later on, Doumeki was ‘exactly the type of the guy’ Yashiro was drawn to – a very rare type of guy, honest and very sincere, innocent and ‘pure’, that Yashiro likes to dote on – and partly because the fact that Doumeki would never be able to have sex with Yashiro made him ‘feel the vanity of my efforts, and yet, comfortable’. Doumeki, too, confesses to Yashiro later on, that when he first saw him on the street before they actually met, he ‘thought he was a beautiful person’. That was the reason he decided to come to work at Yashiro’s Yakuza-run company.

 

As the story develops, they slowly and gradually come to feel increasingly attracted to each other, and their mental, as well as physical, intimacy accelerates as the distance between them closes. Yashiro increasingly feels Doumeki is even sweeter than he thought, whereas Doumeki begins to highly respect and become strongly drawn to Yashiro, thinking him to be ‘a strong, kind, and beautiful person’. Yet, on the other hand, they try never to ‘cross the boundary’ that separates them. Doumeki, sensing that Yashiro would most likely get rid of him, ‘in the same way he throws away a toy he no longer needs’, were he to notice Doumeki’s ever deepening, serious feelings of love and lust toward him, tries hard to restrain himself so as to ‘be allowed to stay by his side all the time, forever’ and to ‘use his own body and life to protect him’. This is especially relevant now that Yashiro’s life has been targeted by his superior Yakuza chief, Hirata, inside his organisation. This happens because a top executive, Misumi, who has the strongest power and influence, and who is most likely to become the next Chairman of the organisation, is a doting father figure to Yashiro, and is secretively planning to appoint him as the Deputy Head of the main Doushin-kai organisation, and thus his his closest underling, instead of Hirata. All these Yakuza episodes and storylines run throughout the work in detailed and quite complex ways, parallel to the story of the love and relationship between the two main characters. Yashiro, on the other hand, is more complicated and self-contradictory. He says he doesn’t want to have sex with Doumeki because he ‘seems like he would have gentle, normal sex’. He feels Doumeki’s sweetness more strongly as the story goes on, feeling almost as if he were a servant, or a baby bird trying hard only to follow its master, or mother – that is, Yashiro – but he does not clearly realise what his own feelings toward Doumeki truly mean.

 

While the dispute with Hirata precipitates, Yashiro comes to notice that Doumeki has started to feel sexually aroused by Yashiro and that his impotence has been healed. When cornered, Doumeki confesses to Yashiro that he has ‘uncontrollably fallen in love with him’. Yashiro panics on hearing the confession and comes to realise that he, too, has fallen for Doumeki, but he cannot easily accept either Doumeki or his own feelings. His true inner feelings overflow:
 

I had to let go of you from the beginning.

I wanted to. 

I didn't want to.

I felt you were cute.

You are sweet...

but I’m scared.

While you say you'll do anything (no matter what) for me…

you almost died so easily because of me…! 

You’ve made me go crazy.

No, it’s not that I‘m scared of you.

I’m scared of myself, that it would become impossible for me to lose you…*5

Yashiro’s confession, a cry squeezed from the depths of his heart, continues:

…Do I want to throw you away?

Do I want to do it with you?

Do I want to torment you?

Do I want to be mad at you…?

I don’t know.

What to do with you….

…you….

I can’t figure out how to deal with you in any way. *6

The two finally cross the boundary and make love. But then, Yashiro realises, if he lets Doumeki into his heart and if he admits his own feelings toward him, he would have to abandon the other ‘Yashiro’, the lecherous masochist who enjoys the pain and pleasure of being ‘done’ by any man. This is the role he has been acting out since he was a child, as a way to protect his pride and to come to terms with what he has been through in his life, without ‘blaming anything on anyone else’, as he believes ‘my life mustn’t be anyone else’s fault’. In one of the interviews from 2019, the author explained the work and Yashiro’s complex and ambivalent characteristics as follows:
 

For Yashiro, Doumeki is the one and only beautiful (/pure) existence (/being). Inside Yashiro, who was sexually abused by his step-father, there is an idea, subconsciously, that ‘what is sexual = dirty’. He himself is not aware of that, though. In his High School years, however, through meeting Kageyama, Yashiro came to eat the forbidden fruit. In other words, although he had been innocent toward love relationships [ren’ai] until then, through falling in love with a person and coming to recognise the other, he came to know, ‘That feeling is love [koi], and loneliness. I am solitary’.

 […]

Yes, though he isn’t actually dirty, he comes to feel like that. As such, Yashiro, even toward Doumeki, comes to feel 'Ah, you have an erection, after all'. For Yashiro, that is a dirty thing. Because he [Doumeki] gets sexually aroused by the dirty him [Yashiro]. *7
 

Yashiro, then, decides to get rid of Doumeki, partly because he wants to protect Doumeki from imminent danger and to let him escape the Yakuza underworld back to a normal civilian life, and partly because he can neither confront nor resolve the question of ‘who he was, is, and can, or will be’. He decides to finish the war with Hirata on his own, one on one, leaving a sleeping Doumeki behind in his apartment after their first sex. Yashiro succeeds for a while, but Doumeki follows him, and does not leave his side. Yashiro makes Doumeki disheartened, snatches Doumeki’s gun from his waist, holds the gun to Doumeki’s forehead, and then shoots him in the legs, so he cannot follow him. As the story reaches a climax in the heated dispute, beaten by Hirata, Yashiro feels his life is reaching its close. Yashiro’s introspective monologue runs thus:
 

He said…

he would not break me.

Since long ago...

I’ve been broken already.

I want to sully the beautiful.

To hurt those I hold dear.

To destroy any happiness there is.

I’m getting worn out.

To go on living…

is so outrageous and infinite.

Aah, this way now…

I can finally…

bring an end to my own self. (/put an end to who I am.) *8

Doumeki then appears, and pulls Hirata off Yashiro’s body in mid-assault. Hirata shoots Doumeki in the chest, and he collapses. Yashiro grabs a rock from the ground and starts hitting Hirata, but Hirata fights back. Yashiro falls to the ground unconscious, side by side with Doumeki. Then, Nanahara and Yashiro’s other subordinate arrive at the scene, and rescue them. The two survive and are hospitalised, while Hirata is executed by Misumi, who has officially become the new Chairman of the organisation. Yashiro, awakening in his hospital bed, says that because of his severe head injuries he doesn’t remember Doumeki. It is an obvious lie, yet Doumeki has no other choice but to leave Yashiro’s side, for now at least——.

 

Four years later, Yashiro is now the owner and financier of an underground casino. Doumeki has become a true Yakuza at a family in a different organisation. An incident happens, and they meet again by force of circumstance. Each appears to know, in his own way, that his feelings towards the other have not changed. Or rather, this time, it’s Yashiro that has to admit that his feelings toward Doumeki are too strong to ignore. While Doumeki, on the contrary, seems to have become more mature and now capable of controlling his emotions, and, therefore, in a sense, even his ex-boss, Yashiro. The power balance and tension between the two seem to be wobbling on a taut wire, just the way a tightrope artist walks with his life on the line. Exactly how much agony and suffering Yashiro has been through since he abandoned Doumeki now comes to be revealed, as he had come to know, and to savour, the taste of ‘a forbidden fruit’: for the first time in his entire life he has experienced the pleasure and fulfilment of falling mutually in love with a person and making love with them. That is the point the story has reached as of Spring 2023 in the original Japanese edition.
 

With my long introduction to the work finally over, I can begin to analyse why, beyond the two basic reasons I described above, this work is so special and has gained such extremely high praise and support from readers around the globe, over all other Yaoi, BL, or Manga dealing with any other form of love romance. I will also conduct an interpretation and analysis of why some people passionately love reading certain works of Yaoi and BL.

 

Firstly, Saezuru is very ‘classically and authentically romantic’ in itself, as a ‘pure’ story of love, sex, and relationships. For instance, both the two main characters begin falling in love with each other almost at first sight, instinctively and intuitively, as if they are destined to fall in love. Such ‘fatally blessed, half-unconscious, almost miraculous love at the first sight’ can only happen in a very exceptional and unusually ‘special’ experience of love, both in the worlds of fiction and of our reality.

 

Furthermore, just as in the world of ‘classic’ romantic heterosexual or homosexual love stories in comics and literature, both Yashiro and Doumeki fall in love with the other, as ‘one unique, singular, independent individual with an idiosyncratic sense of ego’ in a very ‘modern’ sense of the word – partly because of their own ultimate decision and partly because of consequences of their fated life events. In addition, as is quite often the case in the world of ‘classic’ Yaoi and BL, Doumeki is essentially a heterosexual. Yashiro is the only exception for him. Neither does Yashiro like to consider himself simply as a homosexual man, in the ordinary sense of the word, although almost all his sexual experiences are with men. He thinks he is somehow ‘broken’ – incapable of falling in love or having a relationship with anyone (Falling in love with his only friend, Kageyama, was the sole exception). This is also the case surprisingly often in ‘classic’ Yaoi and BL: for the protagonists, the fact that the love of their life is a man, becomes an issue they can overcome with their intense feelings of love and sexual lust. They fall in love solely because they become unbearably attracted to another human. All that matters is such ‘a form of absolute and ultimate love’, beyond any sexual pre-conditions. In this sense, many BL, especially Yaoi historical masterpieces, are very ‘classically and authentically romantic’, based on monogamy, and the same goes for Saezuru and its characters.

 

In which case, why, have so many women (and some men and LGBTQ) readers of the work from around the globe been so intensely attracted by, and felt so much pleasure in, the experience of reading Saezuru and other Yaoi and BL 'between-males' stories of sex, love and relationships? Why do Saezuru and other stories in this genre of comics and literature, have to be stories ‘between a man and another man’?

 

Ultimately, to my eyes, a number of women seem to have a rather primordial wish and desire ‘to adore, both internally and externally, beautiful, attractive, and cool guys, by looking at them' and ‘to experience becoming like one of those guys’, without being bothered by the presence of any women, including themselves. In such a scenario, they can be the pure subject of observation, as if they are ‘the third person’, or ‘the God’, while they can also have unbounded freedom to empathise, to synchronise, and to totally identify themselves with the two male protagonists in their experience of the ‘ultimate forms of love’, with both their own bodies and souls. Many women seem to share the desire ‘to be totally indulged in watching men in love’, as well as ‘to become like them, that is, Yashiro and/or Doumeki, and to experience the sensual pleasure, heart-aching feelings, and even pains and sufferings, that both/either Yashiro and/or Doumeki feel in their acts of making love (that is, to be fucked by and/or to fuck the other guy)’; 'to enjoy all their sentiments, senses, thoughts, and sensualities of the experience of a love relationship with their own hearts and bodies’; 'to love and to be loved by one another, as attractive and captivating guys who have their own sheer independence and freedom’; and ‘to live their lives as the subject and the object in a story of the ultimate love’, just as the characters do inside their stories. The mostly heterosexual women, some men, and LGBTQ readers who so passionately follow Saezuru, and Yaoi and BL in general, appear to me, by reading such aesthetically beautiful, erotic, and heart-aching stories of sex, love, and relationships between men, to be enjoying – in the pure realm of their own fantasies – the experience and expression of such wishes and desires, through resonating and synchronising with the characters of the stories. Saezuru surpasses by far other Yaoi and BL comics in enabling readers to subtly and profoundly enjoy such experiences of resonance and synchronicity, and therefore the work has become a truly exceptional masterpiece in this sense, too.

 

As an aside, I would like to emphasise one very important thing:

 

For decades, especially after the ‘Yaoi Controversies’ in Japan in the 1990s, some have argued that ‘Yaoi and BL are pornography for certain women’. This argument, however, has often been too bluntly made. After all, it depends on the quality of each reader’s own experience of reading Yaoi and BL comics and literature. Some people, at certain times, may consume them to fulfil their pornographic fantasies, or to enjoy realistically sensual and corporeal pleasure through the act of reading, whereas others, at other times, enjoy what is beyond such immediate and visceral experiences – that is, the experience of ultimate love and life that the works offer.

 

Beneath this questioning of whether Yaoi and BL comics are pornographic fantasy or not, there seems to lie a convention which regards, too simplistically and too violently, ‘the act of consuming the stories as mere pornography’ and ‘the act of enjoying sensual and corporeal pleasure realistically through reading’ as being exactly the same thing. Furthermore, such a conventional view leads to the conventional attitude that considers all works that depict sexual acts in a realistic and minute manner to remain in the dimension of ‘erotic novels or pornography’, as if they were something ‘inferior’, because certain works contain realistic, sexually explicit expression. Such an oppressive tendency seems to exist not just in the world of Japanese Yaoi and BL comics but also in relation to literary works by LGBTQ authors. To cite one example, the so-called ‘gay novels by second-generation gay authors’ (such as the classic masterpiece of this genre, The Lord Won’t Mind by Gordon Merrick, which became a best-selling title in the 1970s), seem to have suffered labelling as relatively ‘vulgar’ and undeserving of decent literary criticism because many of the works in this genre contain realistic and precise depictions of sexual acts, and extol the joy of such experiences. *9 Whether a work is a Japanese Yaoi or BL comic, or an example of world literature, in order to depict a love relationship, the works do tend to contain elaborate and realistic depictions of sexual acts. That is just a natural consequence, because, in our reality, the experience of a love relationship, in fact, does include sexual acts. An attitude or a tendency to simplistically make light of, or despise, such works appears to me unrealistic.)

 

In fact, what is extremely important is to note that Saezuru, and many of the very best works of Yaoi and BL comics and literature, are not just stories of ‘love between males’. Rather, they are ‘stories of ultimate love and the ways of human lives’. Just as, in the same sense, in the most successful stories of love in literature, the protagonist inevitably comes to confront and to deal with the question of how they choose to live their own life, both in its subtlety and entirety – be it Anna Karenina by Tolstoy, In Search of Lost Time by Proust, or Cakes and Ale by Maugham, to cite a few examples. In many of the most successful BL comics and literature, people inevitably come to deal with the same questions of ‘the choices of their own modes of life’ – that is, the questions of who they truly are, and how they want to live their own lives to allow their ‘ultimate and absolute love’ to flourish. In this sense, the best works of Japanese Yaoi and BL are not just love stories but also a kind of Bildungsroman, in which characters go through psychological and ethical developments; or more aptly, Reifungsroman, or Maturing Novels, in which the characters are forced to face their own true selves and to mature so that they can choose their ultimate way of love and life in which to blossom  (even in examples of the genre with tragic endings, the protagonists enjoy such ways of love and life before the conclusion).

 

This inseparability of one’s sexuality and of questions of love from questions of one’s way of life, the logic and ethics of love, and the challenges regarding the unrestrained possibilities of eternally-evolving and mutually-caring relationships that such love can create – such forms and images of the ideal pursued by certain types of Yaoi and BL – are rather similar to what Michel Foucault called ‘l'amitié comme mode de vie’ (friendship as a way of life), one of the philosophical themes he pursued in depth, especially in his later works. He claimed that every one of us should try to be ‘not homosexual but “gay”’, because, ‘being “gay”’ means that one is ‘in a state of becoming’, or in a process of building up one’s own self. Given such possibilities of becoming anything, one ‘should use one’s own sexuality’ so that one can ‘discover or invent’ new forms of relationships with others. Foucault wrote:
 

Saying ‘one must be set on being “gay”’ puts oneself in a dimension where the sexual choices that one makes are present and have their effects over the whole life. I also meant that these sexual choices must at the same time be creative ways of life. To be ‘gay’ means that these choices spread across a whole life; it’s also a certain way of refusing existing life styles; making sexual choice the operator of a change of existence. […] I would say that one must use sexuality to discover or invent new relations. To be ‘gay’ is to be in a state of becoming. […] I would add that it is not necessary to be homosexual but it is necessary to be set on being ‘gay’.'*10

 

As far back as I remember, to want boys was to want relations with boys. That has always been important for me. Not necessarily in the form of a couple, but as a matter of existence: how is it possible for men to be together? To live together, to share their time, their meals, their room, their leisure, their grief, their knowledge, their confidences? What is it, to be ‘naked’ among men, outside of institutional relations, family, profession and obligatory camaraderie?

[…]

They have to invent, from A to Z, a relationship that is still formless, which is friendship: that is to say, the sum of everything through which they can give each other pleasure. *11

That is to say, we can hold a belief (a belief in the existence of the ‘Truth’ if we use Foucault’s term), that, through one’s attempt at ‘becoming “gay”’, one can remain open to diverse possibilities of creating one’s own self, and therefore, one’s own life – on one’s own, through one's own choices – which can be made outside any existing social, cultural, political, or sexual ‘institutions’, whether they were given pre-conditions of gender, or restraining norms and customs in the society and its histories (such as notions of ‘manliness’ and ‘womanliness’, systems of marriage, reproduction, and family, for instance).

 

In such a ‘mode of living’, in the choice of one’s own attitude toward the question of how to live one’s life to the fullest and how to love another person, one can love someone, entirely by one’s own ‘will and decision’, whatever forces of fate may come along. People have to ‘keep growing up’ so that they can ‘keep building up relationships with one another’, with sufficient care and pleasure given both to their own selves and to their loved ones. So, the distance between such a philosophical question and the the quests and pursuits, as well as their (utopian) ideals, that Saezuru and many great Yaoi and BL comics and literature have aspired to, can be said to be very close, after all.

 

This series of ideas is extremely important to understanding why Yaoi and BL at large have been able to win the hearts of so many readers worldwide for many decades. Saezuru is a classic example of what kind of thoughts, feelings, and standards of values this genre can offer its readers. The author, Kou YONEDA, once said, in an interview of 2014, that her works share similar characteristics to those in the world of JUNE [Juné] (JUNE and Shousetsu JUNE [JUNE Novels] were the pioneers and most significant examples of Shounen-ai, Tanbi, Yaoi, and BL culture, comic, and literature magazines published between 1978 and 1996), and that ‘Twittering Birds Never Fly in particular hits the very core of JUNE.’*12 This analysis by the author of Saezuru reminds me of the fact that quite a few ‘classic’ Yaoi and BL masterpieces have rather intriguingly and surprisingly shared a certain ‘mode of consciousness’: firstly, the logic and the processes that surround such ultimate forms of love, relationships, and ways of life; secondly, the various pursuits and goals made and achieved by the characters, including their trials and errors, their compromises and failures; and thirdly, the entire sum of the various forms of their ‘lived’ ideals, which I have discussed above. Without understanding this awakening mode of consciousness and attitude, it seems to me that it is almost impossible to understand how Saezuru, and many other Japanese Yaoi and BL masterpieces, have offered their readers precious opportunities to resonate and synchronise with the bittersweet, aching feelings and experiences of ‘true love’ between guys.

 

Of course, we all know that, often, reality is not as good or as everlasting as our fantasies. At times, it works to reject our aspirations of how we want to shape our own desire, love, and way of life. Perhaps, despite knowing this, readers – whether women, men, or belonging to a sexual minority, all equally alike – cannot stop longing and searching for their ‘ultimate form of love, sex, and relationships, and their own way of life’. Maybe so that, while we are embracing our hope to ‘discover or invent’, one day, it may lead us towards our own ideal way of life, love, and relationships in the reality in which we keep on living. That must surely be the only way open ahead for us——.

 

*1……

These two precursory short stories and the work, Twittering Birds Never Fly [Saezuru Tori Wa Habatakanai] first appeared in:

Kou YONEDA, ‘Don't stay gold’, drap, May 2008 issue, 2008, Core Magazine: Tokyo

Kou YONEDA, Though They Drift, They Don’t Sink, But Nor Do They Sing’ [Tadayoedo Shizumazu Saredo Nakimosezu], HertZ, band.32, June 2009, Taiyotosho: Tokyo

Kou YONEDA, Twittering Birds Never Fly [Saezuru Tori Wa Habatakanai], HertZ, band.45-, August 2011, Taiyotosho: Tokyo

 

*2……

See:

https://www.pashplus.jp/anime/184373/

 

*3……

See:

https://www.chil-chil.net/blAwardBackNumber/

 

*4……

All the quotes from the work are newly translated by the writer from the original Japanese editions and the serial publications of the work in the magazine issues. Yet, the words highlighted with '' include not only the translated quotes from the work, but also the words by the writer for emphases and summerisations.

Kou YONEDA, Twittering Birds Never Fly [Saezuru Tori Wa Habatakanai], Volume 1 to 7, 2013-, Taiyotosho: Tokyo

Kou YONEDA, Twittering Birds Never Fly [Saezuru Tori Wa Habatakanai], HertZ, band.45-, August 2011, Taiyotosho: Tokyo

 

*5……

Kou YONEDA, Twittering Birds Never Fly [Saezuru Tori Wa Habatakanai], Volume 5, 2017, Taiyotosho: Tokyo

 

*6……

Ibid.

 

*7……

'An Interview with Kou YONEDA', conducted and edited by Yoko MATOBA, in Kono BL Ga Yabai 2020 [These BLs are Hot 2020], edited by Next F, published by JIVE, Tokyo, 2019. Translated by the writer.

 

*8……

Kou YONEDA, Twittering Birds Never Fly [Saezuru Tori Wa Habatakanai], Volume 6, 2019, Taiyotosho: Tokyo

 

*9……

Gordon Merrick, The Lord Won’t Mind, 1970 (The original publisher of the title is unknown). The work is currently published, together with two other related works, by Open Road Media: New York. This work was originally translated into Japanese by Chiyo KURIHARA, and was serialised and published in the magazine, JUNE, from 1985-1986. The work acquired huge popularity among Japanese readers when it was first translated and appeared in the magazine.

 

*10……

Michel Foucault, ‘History and Homosexuality’, an interview conducted by J.P. Joecker, M. Ouerd and A. Sanzio. First published in Masques, 13, Spring 1982, as ‘L’homosexualité dans l’antiquité’. Translated by John Johnston. Reprinted in Michel Foucault: Foucault Live: Collected Interviews, 1961-1984, edited by Sylvère Lotringer, Semiotext[e]: New York, 1989, pp. 369-370.

As Foucault’s use of the word, ‘gay’ has special implications here, different from those attached to the same word in ordinary usage, the writer added ‘' to differentiate this word in the quote.

 

*11……

Michel Foucault, ‘Friendship as a Way of Life’, an interview conducted by René de Coccatty, Jean Danet and Jean Le Bitoux. First published as ‘De l'amitié comme mode de vie, Entretien avec Michel Foucault’, in Le Gai Pied 25, April 1981. Translated by John Johnston.; Reprinted in; ibid, pp. 309.

 

*12……

’An Interview with Kou YONEDA’, conducted and edited by Kazuko KAWAHARA, in Bijutsu Techo/BT, December 2014, pp.28-33; Bijutsu Shuppansha Ltd., Tokyo. Translated by the writer.



 

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