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“Barbenhemier“, from the perspective of transcultural communication

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“Barbenhemier“, from the perspective of transcultural communication

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Yiran Wang 1502921

Da Won Lee 1187186

Kexin Wang 1475360

Olivia Vasilopoulos 1086145

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Viewing "Barbenheimer" from the Notion of Cultural Positioning

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Viewing "Barbenheimer" from the Notion of Cultural Positioning

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Viewing "Barbenheimer" from the Notion of Cultural Positioning

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Viewing "Barbenheimer" from the Notion of Cultural Positioning

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1. Cultural Sensitivity and Historical Trauma

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1. Cultural Sensitivity and Historical Trauma

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‘Barbenheimer’ is also seen as an oddity in the United States, but only a little attention has been paid to its impact outside of the U.S. The atomic bombings of Hiroshima and Nagasaki in Japan in 1945 caused massive deaths and injuries and long-term psychological trauma to those who survived. Therefore, people in Japan do not think Oppenheimer should be associated with the word humour. This demonstrates the gap in understanding between American culture and Japanese historical memory.

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2. Symbolism and Differing Cultural Meanings

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2. Symbolism and Differing Cultural Meanings

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Barbie and Oppenheimer have different cultural meanings in the United States and Japan. Barbie is a symbol of Western consumer culture, individualism and feminism(Wu, 2006). Oppenheimer, on the other hand, reflects on the ethical issues between science and war. For Americans, the film Oppenheimer may be seen as an experiential review of power, responsibility, and innovation. For the Japanese, however, it represents national suffering. Therefore, the combination of Barbie and Oppenheimer is particularly worrying.

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Viewing "Barbenheimer" from the Notion of Community

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Viewing "Barbenheimer" from the Notion of Community

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Viewing "Barbenheimer" from the Notion of Community

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Viewing "Barbenheimer" from the Notion of Community

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1. Conflicting Competence of Communities

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1. Conflicting Competence of Communities

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A competence related to a notion of culture relates to what individuals in a particular community need to know to function as members in relation to certain shared values ​​and norms (Nunn 2007). Thus, what is considered appropriate is a communicative competence defined and judged by the norms of a particular community (D'Orazzi, 2024). The Barbenheimer phenomenon originated in the United States, where the humorous juxtaposition of the film Barbie and Oppenheimer overlooked the potential impact of the atomic bomb on Japan, a country deeply traumatised by the bombing (Kolade 2023). In this case, we see that the phenomenon fails to account for the fluid and negotiated nature of cultural identity in trans-cultural contexts in two different countries (D'Orazzi, 2024). Moreover, while Barbie symbolises Western consumer culture and feminist ideology, and Oppenheimer addresses scientific discovery and the ethical issues of war, these meanings vary considerably across cultures (Kolade 2023). In Japan, war represents social suffering, so confusing Barbie with Oppenheimer is in some ways fraught (Nakamura 2023). Therefore, mixing cultural artefacts from two films originating in the Western cultural sphere highlights the issue of two conflicting cultural competencies and demonstrates the need for greater trans-cultural awareness to avoid inadvertently ignoring audiences from multiple cultures.

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2. Speech Communities in a Cultural Phenomenon

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2. Speech Communities in a Cultural Phenomenon

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In the Barbenheimer case, cultural sensitivity, contextual nuance differences, and cultural meaning highlight the speech model of community. Speech community is a homogeneous community of native speakers with clear and rigid geographical boundaries (Nunn 2007; D'Orazzi 2024). In terms of communicative competence, Nunn (2007) points out that non-native speakers must acquire not only linguistic competence but also communicative competence to participate in intercultural communication. However, it is not always the case that non-native speakers adapt to native communication norms in cross-cultural communication (Nunn 2007). As Barbenheimer illustrates, this seemingly quirky cultural phenomenon in the United States drew little attention to its potential impact beyond its borders, especially for some Japanese who find Japan’s relationship with the atomic bombing deeply personal and traumatic. Moreover, for Americans, the various memes surrounding Barbenheimer were seen as humorous exploitation of differences between films. However, for Japanese people, texts and images related to the atomic bomb, even if they come from a playful context, are offensive and difficult to interpret humorously (Kolade 2023).

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Bowe, H., Martin, K., & Manns, H. (2014). Positioning the self: Role, power, and gender. In Communication across cultures: Mutual understanding in a global world (pp. 118–135). Cambridge University Press.

Couldry, N., & Hepp, A. (2013). Conceptualizing Mediatization: Contexts, Traditions, Arguments." Global Media and Communication, 9(3), 197-209. DOI: 10.1177/1742766513494151

D'Orazzi, G (2024). Transcultural Communication at Work LING90026 TCC@W_week_2_Lecture_2024-1 [PowerPoint slides].

Hiro, M. (2006). Reiterated Commemoration: Hiroshima as National Trauma. Sociological Theory, 24(4),353-376. https://doi.org/10.1111/j.1467-9558.2006.00295.x

Kolade, S. (2023, Aug 2). The Daily Scoop: ‘Barbenheimer’ meme reveals the perils of sensitive cross-cultural communications. Ragan PR Daily.

Ming, W. (2006). Hofstede’s Cultural Dimensions 30 Years Later: A Study of Taiwan and the United States. Intercultural Communication Studies, 15(1), 33-42.

Nakamura E. (2023). War Trauma as "Social Suffering" in Japan. Brain Nerve, 75(9), 1059-1064. 10.11477/mf.1416202472

Nunn, R. (2007). Redefining communicative competence for international and local communities. Asian EFL Journal, 9(4), 77-110.

Rendle-Short, J. (2009). The address term mate in Australian English: Is it still a masculine term? Australian Journal of Linguistics, 29(2), 245–268.

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The Barbenheimer phenomenon highlights the importance of having transcultural communication awareness. Cultural differences, especially around sensitive historical events, can lead to significant misunderstandings. Drawing on Bowe, Martin, and Manns (2014), and Rendle-Short (2009), it’s clear that self-positioning and cultural texts must be handled carefully across different countries.

Barbenheimer serves as a useful example to encourage international audiences to think about cultural phenomena at a more local level of communication in a transcultural environment, and to avoid essentialising cultural phenomena according to their own national stereotypes.

Babenheimer's case can serve as a reminder to global media producers and consumers to have a deeper conversation about transcultural communication. They should be aware that humor or satire may not translate universally without considering the local history and emotional landscape.

Barbenheimer illustrates that there are still considerable areas for improvement in how different cultures interact and understand each other.

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2. Conflicting Competence and Self-Positioning

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2. Conflicting Competence and Self-Positioning

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In transcultural communication, self-positioning refers to how individuals define their roles based on cultural norms and shared values. Manns (2014) explains that "people negotiate their identity based on shared cultural values." In the Barbenheimer case, American audiences embraced the meme as a humorous mix of the light-hearted Barbie and the serious Oppenheimer. This though, ignored the significance of the atomic bomb for Japanese audiences. For many, Hiroshima and Nagasaki had too much deep historical trauma for it to be associated with anything humorous. While Americans saw it as playful, the Japanese audience found it offensive. This shows how a lack of cultural sensitivity can lead to miscommunication, as suggested by Bowe, Martin, and Manns (2014).

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1. Address Terms and Cultural Competence

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1. Address Terms and Cultural Competence

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Rendle-Short’s study of the term "mate" in Australian English shows how the meanings of certain words can change over time, especially in terms of gender. In Australian culture, “mate” can signal friendliness and equality, but it’s also loaded with different meanings depending on who uses it. This idea of cultural nuance can also apply to the Barbenheimer case. The way cultural texts “address” different audiences, whether through humour or even historical references, it varies greatly across cultures.

In the U.S., Barbenheimer’s playful tone addressed an audience familiar with meme culture and dark humour. This was insensitive to Japanese audiences, as the use of atomic bomb imagery even indirectly was much harder to interpret humorously due to the deep cultural trauma linked to that history. Similarly to how “mate” carries different meanings in Australia, the Barbenheimer meme shows how a single cultural phenomenon can be interpreted very differently based on cultural context and history.

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3. Transnational Media and Global Audience Sensitivity

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3. Transnational Media and Global Audience Sensitivity

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The global distribution of Hollywood films means the worldwide influence of American media culture. The United States often thinks of itself as the center of global media, but other cultures may watch these films in different historical and emotional contexts. Barbenheimer's case illustrates the responsibility of media producers and marketers in realizing these differences. Social media posts and memes about "Barbenheimer" did not seriously take into account the reaction of Japanese viewers, which caused a disruption in transcultural communication. Therefore, it highlights the importance of media producers in considering global audiences and the cultural sensitivities  (Couldry & Hepp, 2013).

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Q1: In what ways does the contrast between American meme culture and Japanese historical trauma in the Barbenheimer phenomena highlight the complexities of humour in transcultural communication?

Q2: What lessons can be learned from the Barbenheimer meme regarding the role of social media in amplifying transcultural misunderstandings, and how can such platforms foster more culturally sensitive global dialogue?

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Q1: Humour is a sensitive topic as we all have different concepts of what is funny. Often, people say that there is no such thing as an offensive joke, there are only people that are offended by a particular joke. In the light of your presentation, I think that statement cannot be more wrong. There are certain topics such as trauma and genocide that should never be considered a joke, but as a tragedy of many lives. When it comes to transcultural communication, we have to be mindful of not only differences in collective terms (such as the tragedy of Hiroshima and Nagasaki) but also differences on a personal level. Moreover, be have to be aware of humour as a pragmatic competence feature, and understand that it is a skill that can be developed.

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Maybe this is not particular for any of the two questions. But what is interesting about this issue is also how these social media platforms are dominated by Americans (since they are usually based in the U.S.)

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A1: In the Barbenheimer phenomenon, the contrast between American meme culture and Japanese historical trauma shows the complexity of cross-cultural humor. To Americans, it's a harmless joke. But in Japan, the history of nuclear explosions has touched a sensitive spot. This suggests that humor is not always well communicated across cultures and may inadvertently offend others.

A2: Barbenheimer's phenomenon tells us that social media can easily spread misunderstandings between cultures, especially when people don't take into account the background and history of other countries. To promote a more culturally sensitive global conversation, maybe the social platform could also set reminders to remind users to watch their words when it comes to sensitive topics.

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Q1:

In the United States, meme culture is usually based on irony and humor, focusing on current trends and entertainment. However, Japan's trauma to the atomic bombing of World War II is far-reaching and involves painful historical memories. When the two meet, the originally relaxed humor may inadvertently touch the sensitive points of certain cultures. The Barbenheimer phenomenon shows the differences in understanding between different cultures in the face of the same event, indicating that humor requires greater cultural sensitivity in cross-cultural communication.

Q2:

The Barbenheimer meme phenomenon teaches us that social media can inadvertently amplify cross-cultural misunderstandings. In order to avoid similar situations, social media platforms should encourage users to be more culturally sensitive when sharing global content, and help people from different cultural backgrounds better understand each other through education and content review tools, so as to promote more inclusive global dialogue.

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Q1:

Sometimes American meme culture often uses humour in a satirical and exaggerated, way, using memes to comment on various cultural or social issues. This type of humour focuses on wit and impact and usually does not consider other countries' cultural or historical context.

The atomic bombings of Hiroshima and Nagasaki have deep emotional and cultural significance in Japanese history. For many Japanese, any humour or casual reference to the event is seen as insensitive or disrespectful because it trivializes a tragic part of their national memory. The Pappenheimer meme, which juxtaposes the lightheartedness of the "Barbie" movie with the seriousness of "Oppenheimer," was considered a funny cultural mashup in the United States, but was seen as offensive in Japan, showing the failure of humour when it ignores the historical sensitivities of other countries.

This shows that some humour is difficult to translate across cultures, especially when it involves historical trauma. It highlights the importance of cultural context and sensitivity in cross-cultural communication. What one culture considers funny may be seen as offensive in another culture, reminding us that we need more empathy and nuance in cross-cultural interactions in the era of globalisation.

Q2:

Social media can be a double-sided coin in global communication.

It can promote communication between cultures, but it can also lead to conflicts and misunderstandings if the content ignores the cultural context.

The “Barbenheimer” highlights the need for more cultural awareness in the digital age, as cultural boundaries are often blurred.

To encourage users to have more culturally sensitive conversations, social media platforms can educate users about cultural sensitivity and add some effective prompts or warnings for sensitive content.

Also,the platform implements a more effective and rigorous review, considers the cultural background and diverse audience of the content posted, and publishes some relevant cultural differences. Users realise that what may be humorous in one culture may be offensive to people from other cultural backgrounds in another culture.

Anyway, Thanks for your presentation!

Yexuan ZHAO

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The phenomenon of ‘Barbenheimer’ refers to the cultural moment in 2023 when the films Barbie and Oppenheimer are released on the same day in the United States. The themes of the two films are completely opposite; Barbie is a positive, sunny feminist film. Oppenheimer will have a heavier theme, telling a historical biography of the atomic bomb. The release of these two films on the same day brought about a distinctive cultural setting. That's why the two films were humorously combined as ‘Barbenheimer’.

However, such a humorous combination of people raises the challenge of transcultural communication, especially in Japan. Because Hiroshima and Nagasaki in Japan had been damaged by atomic bombs, Japanese with such bad experiences would be bitterly disturbed by such a combination(Hiro, 2006).