The Lolita Complex: - Scholarly Commons Home

In that this environment does exist, the Gothloli identity when
contemplated in this context – especially when enforced by terminology that
instantly connotes the Nabokovian Lolita – thus elicits the most heated
reactions and emotional responses from critics. *
There is no doubt that these types of images can excite both men and
women. But sexual tastes and practices are so varied and boundless that any
type of fashion could be blamed for instigating sexual arousal. There is the
obvious debate about miniskirts, but shoes, hats, and a limitless list of
clothing items can also be fetishised.
And, while there is no denial that there is this element of culture in
Japan, it would and did exist for centuries with or without the Lolita
subculture. Erotic manga itself, of which little-girl imagery is an extension,
has proliferated as an age-old Japanese tradition originating in the
production of woodblock prints from as far back as the seventh century.
Furthermore, while the Gothloli identity has been adopted by the lolicon
industry, my argument is that these pornographic images bastardise Lolita, a
movement instigated and motivated by purer, even revolutionary intentions.
* Speaking from personal experience, creating or participating in discourse around even a
critique of the Japanese Lolita phenomenon as an academic endeavour is seen by some to
be illuminating, broadcasting, advertising, popularising and feeding a movement that is
often believed to be perpetuating and exacerbating violence against young girls. I have
been accused of this after speaking at international conferences. Interestingly, though, I
have not encountered these reactions from Gothic scholars.
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