Category: Japan

Flowing (流れる, Mikio Naruse, 1956)

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The denizens of a moribund geisha house contemplate visions of independence in post-war Japan Mikio Naruse’s thriving ensemble drama, Flowing (流れる, Nagareru). There is indeed a flowing through the geisha house, a tumble of comings and goings though mostly connected to money which is itself constantly flowing though the for geisha mainly in the wrong direction. Released in the year of Prostitution Prevention Law, the film casts a shadow over the lives of these women who are unwittingly living in their industry’s twilight but asks if it’s really possible for a woman to survive without a man while each of them is in one way or another badly let down by an inconstant lover. 

We’re constantly told that Tsutanoya is the most respectable geisha house in town yet despite its well appointed interiors, it’s clear that business is not good. As the film opens, a young geisha, Namie, is accusing the owner’s daughter Katsuyo (Hideko Takamine) of diddling her on her pay. Katsuyo acts indignant and tries to shift the blame back onto Namie but later admits that the house has indeed been skimming a little more off their wages than was agreed claiming all the geisha houses do it which is probably true but doesn’t make it right. In any case Namie will eventually quit and end up working at “some third rate place” while her uncle (Seiji Miyaguchi) causes problems for proprietress Tsuta (Isuzu Yamada) complaining that Namie was exploited and wanting both the backpay he feels she’s owed and compensation though it seems unlikely any of that money is finding its way back to Namie. Meanwhile the house is a geisha down with only former office worker Nanako (Mariko Okada) and 50-year-old veteran Someka (Haruko Sugimura) on the books.

Despite their financial situation, Tsuta hires a new maid, Rika (Kinuyo Tanaka) who is immediately renamed “Oharu” on her arrival. Oharu is a salt of the Earth type, infinitely capable, maternal, kind and loyal bringing a much needed sense of stability to the ever flowing geisha house while also fascinated by this exotic and arcane world. But then as Tsuta cautions her geisha houses may look glamorous from the outside but the life inside them isn’t always fun. Oharu runs into trouble on her first trip to the grocers when they inform her Tsuta hasn’t paid her tab and they can’t let her add to it until she does. A 45-year-old widow whose only child died a year previously, Oharu is also trying to live an independent life, a conflicted Tsuta struck with wonder at her ability to survive without a man, but may also have struggled, grateful to have been offered the job which others might have declined because of the stigma towards the sex trade as finding employment as a middle-aged woman is near impossible. 

At the film’s conclusion even she may imply it isn’t really possible to live as a woman without some kind of support or losing one’s humanity suggesting that she may return to her husband’s hometown and the family she claims not have gotten along with after learning of Tsuta’s betrayal at the hands of an old friend and former geisha, Ohama (Sumiko Kurishima), who at any rate seems to be living quite well as the proprietress of a restaurant. Traditionally, the profession of geisha was seen as a kind of independence in itself but it’s also one that by its nature is reliant on men. Tsuta is often described as someone who is not able to do anything else yet is highly skilled at music and dance having spent a lifetime in training. Without a patron she is stuck and as we learn she threw hers over to pursue a man she loved but he left her in the lurch having mortgaged the geisha house to invest in his business by taking a loan from her older sister who seems to have a nice sideline as a polite loan shark also having loaned money to Someka. 

The most outwardly cheerful, Someka is in other ways a dark vision of a geisha’s future surviving on nothing but nihilistic hedonism while apparently living with a much younger man who eventually leaves her to marry into another woman’s family. Katsuyo has rejected the geisha life explaining that she is unable to, as Nanaka puts it, say silly things to men in order to earn her keep and is essentially incapable of ingratiating herself with men she doesn’t like. She claims she has no desire to marry, unconvinced that any man would be interested in a geisha’s daughter while certain that for a man marrying into a woman’s family is humiliating while suggesting the same would be true for her. Putting her faith in industry, she buys a sewing machine and sets about figuring out how to use it less because she envisages being able to support herself and her mother through taking in needlework than she just wants to feel as if she’s doing something. 

Meanwhile, Tsuta’s niece Fujiko observes all the comings and goings of the geisha house learning the traditional arts in preparation for a future which will soon be obsolete. In a typically Narusean touch, Tsuta comes to a resolution about her future and envisages a new beginning for herself but is unaware the rug is soon to be pulled from under her by the underhanded capitalist Ohama who plans to turf her out to turn the geisha house into another restaurant. “My days of seeking favours from men are over,” Tsuta admits, not of her own volition but simply understanding that she no longer has access to that kind of independence though in essence surrendering her autonomy in leaving herself to the mercy of Ohama in order to escape her older sister’s control. Someka had laughed raucously at Katsuyo’s insistence that she need not be dependent on a man (and after everything she’s seen why would she want to be?) but the younger woman is undeterred even as we see her struggling, doubting that her efforts will in the end be enough to win her her freedom. Ever the optimist, Tsuta is perhaps doing something similar but even Oharu is considering giving up and going home, too good to survive in the dog eat dog world of the contemporary capital where the flow of currency is the lifeblood of the city implying that perhaps the answer to her question is no, a woman can’t survive alone, nor can she rely on female solidarity, but she’ll have to try anyway because there is no other choice. 

Mechanical Telepathy (メカニカル・テレパシー, Akiko Igarashi, 2018)

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Many, though not all, people have an interior monologue but what if you could converse directly with an image of yourself, a mental avatar who could talk and move around and might have opinions you would not expect to hear yourself say out loud? The scientists at the centre of Akiko Igarashi’s Mechanical Telepathy (メカニカル・テレパシー), a re-edited version of her 2017 feature Visualized Hearts, are working on a machine that can create a physical simulacrum of a mental image. No concrete reason is given for their research save that of one assistant who suggests its capacity to help those who can no longer communicate physically have a voice, but what quickly becomes apparent is that a self-created image may not be entirely reliable while the images of it held in other minds may differ in interesting ways. 

Each of these philosophical questions begin to occur to scientist Mazaki (Ryuichi Yoshida) when he’s seconded to a research project as a kind of corporate spy on behalf of the business-minded boss who wants to put the product on the market as soon as possible despite the reservations of lead researcher Dr. Midori Mishima (Nanami Shirakawa) whose husband Soichi was injured in a previous experiment and is currently in a coma. Midori’s interest in the machine is then in its capacity to save her husband either by retrieving his bodily consciousness or preserving the image of him captured inside, improving and enhancing it until the point of communication. 

But then as Mazaki comes to realise, perhaps the image of Soichi (Yoshio Shin) in the machine isn’t coming from his mind at all but from Midori’s in which case he doesn’t know anything she doesn’t know already and is in a sense inaccurate, composed only of her memories of him and necessarily limited in possessing the information she does not have even of this man whom she obviously knew intimately. Meanwhile, Mazaki also begins seeing an avatar of Midori, but is unsure if it originates from her mind, that of the comatose Soichi, or indeed his own as a means of confronting him with the desire he may feel for her. His image of himself meanwhile is scathing and self-loathing, challenging him over his various acts of moral cowardice in his essential inability to communicate his true feelings. Only assistant Asumi (Ibuki Aoi), harbouring a decidedly obvious crush on him, is brave enough to take him to task looking her own avatar in the eye and explaining that she has nothing to fear from herself. “If you don’t say it out loud no one will hear you” she explains though it’s a lesson that Mazaki in particular finds difficult to learn. 

As for the avatars themselves, are they representations of particular people or indeed something new and different subject to influence and interference? The mind is supposedly free of time and space but that may not be an entirely good thing. What the machine posits is the separation between mind and body as if a soul could be sheared while it becomes difficult to say if the loss of corporality is liberation or imprisonment while Mazaki wonders if it’s right for a mind to exist without a body. If we can’t trust these images we have of others can we really trust those we have of ourselves which may be largely created through the way that others see us and we them? Complaining he can no longer distinguish whose mind he’s looking at, Mazaki finds himself caught in a moment of existential confusion amid several differing realities his own mind can no longer order. 

This sense of dissociation is perhaps replicated in Igarashi’s detached camerawork set amid the clinical glass and steal environments of the Kobe research institute where the experiments take place, the muted colour palette reflecting a sense of emptiness in the hearts and minds of the scientists who ironically remain incapable of direct communication. The near future production design similarly lends an air of sleek modernity to the otherwise vacant space while perhaps creating a sense of the supernatural in the lightning crackle inside the machine, its tangling wires a digital recreation of an analogue nerve system. A philosophical examination of the representation of the self, its projections literal and metaphorical, and the impossibility of knowing oneself or others Igarashi’s sci-fi drama eventually suggests that perhaps we are all in an empty room talking to ourselves incapable of understanding let alone expressing our true feelings. 

Dissolution Rites (解散式, Kinji Fukasaku, 1967)

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“We’re all legitimate businessmen now” as a former yakuza explains to a recently released foot soldier stepping out into a very different Japan in Kinji Fukasaku’s Dissolution Rites (解散式, Kaisan Shiki, AKA Ceremony of Disbanding). The funereal opening scenes feature the first in a series of dissolution rites as a man dressed in black reads from a scroll and explains that all the local yakuza clans will be disbanding because despite “working day and night for the benefit of the world and humanity in the spirit of democracy” times have changed and they find themselves unnecessary.

There at the beginning of that change, Sawaki (Koji Tsuruta) served eight years in prison for the murder of a rival gang boss to ensure his gang got hold of a local landfill site where they later built an oil complex. While he was inside, his boss died and his clan disbanded leaving him with nowhere to go but thankfully looked out for by an old friend, Shimamura, who has since become a construction magnate. On his arrival at Shimamura’s office, however, he’s ambushed in a suspected case of mistaken identity while the man driving him is killed. 

Shimamura (Fumio Watanabe) tells him he’s gone straight, but it soon becomes clear that even as yakuza forsake the streets for more organised crime they still behave like thugs using the same old tactics to get what they want. Shimamura is in cahoots with a corrupt local politician, Kawashima (Asao Uchida), and is determined to get access to another stretch of bombed out wasteland owned by an egalitarian doctor, Omachi, who refuses to sell because he’s set up a community there of marginalised people, including Sawaki’s former girlfriend Mie (Misako Watanabe), who work on his chicken farm. Meanwhile, Shimamura is targeted by rival “legitimate businessman”, Sakurada (Hosei Komatsu), who pulls a few dirty tricks of his own in an effort to cut Shimamura out of the picture.

Once again Tsuruta plays a man who is out of step with his times, partly because he’s been in prison but also in his fierce commitment to a now outdated code of gangsterdom. “The chivalry that we were taught was just a way for bosses to use their soldiers” Shimumura insists, “you’ll look foolish if you don’t get rid of it”, disingenuously casting his transformation into a legitimate businessman as a way of freeing himself from yakuza oppression. Sawaki turns down his offer to join the business because it seems a bit dodgy while intensely disappointed to discover another former colleague, Kubo (Kyosuke Machida), running a trafficking ring masquerading as a management studio for cabaret singers and strippers by tricking women with the offer of good jobs then getting the hooked on drugs and shipping to them to Okinawa to do sex work near the US bases.  

On his return, Sawaki is also stalked by the man whose arm he severed in killing the rival boss who turn out to be, like him, an old school gangster which is why he insists on his revenge only to find an unexpected kindred spirit as the two men find themselves each adrift in a world in which no one really cares about humanity and honour. Sakai (Tetsuro Tanba) chooses to walk a different path, conducting his disbandment ceremony in protest of yakuza corruption. Like many Tsuruta heroes, Sawaki also has the possibility of walking away and living a conventional family life as a husband and father having been forgiven by Mei but inevitably is pulled in a darker direction by the necessities of his code. The oil complex he helped to create is only a symbol of the duplicities of the post-war society allowing men like Shimamura to get rich while literally choking the life out of those like Mei whom they now want to kick out of her home to add insult to injury. 

There’s no one more tragic than a yakuza Sawaki admits, knowing there is no longer any place for him in an amoral gangster society while unable to simply leave it and enjoy a quiet life with the woman he loves. An indictment both of corporatised yakuza and the equally duplicitous practices of “legitimate” businesses and corrupt authorities, the film ends in another righteous assault filmed handheld with Fukasaku’s characteristically canted angles amid the chaos and confusion of a rapidly changing society. 

A Girl in My Room (左様なら今晩は, Natsuki Takahashi, 2022)

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A young man reeling from a breakup is suddenly confronted by the literal ghost of lost love in Natsuki Takahashi’s supernaturally-inflected romantic drama A Girl in My Room (左様なら今晩は, Sayonara Konbanwa). Set in the peaceful town of Onomichi, the film finds its hero wasting away pining while wondering if falling in love with a ghost is all that bad only to later ask himself if any of it was real or just a fantasy of his lovelorn mind. 

As the film opens, Yohei’s (Riku Hagiwara) girlfriend of two years, Rena (Riko Nagase), moves out of their apartment apparently sick of his superficiality and inconsiderate nature. Soon after, Yohei becomes aware that a ghost has been living in their apartment with them the whole time only should she couldn’t manifest because Rena apparently had unusually strong spiritual energy. Though originally frightened by the new presence, Yohei soon warms to the woman he names “Aisuke” (Shiori Kubo) and becomes determined to find out who she was and how she died only no one will tell him. 

Of course, Aisuke could just be the symbolic ghost of Rena, a spectre of lost love confronting him with his romantic failure, but also seems to have an inner life of her own even if she can’t remember much about who she was when she was alive and how it was she came to die in the apartment. Fleeting memories seem to hint at a life of loneliness marked by romantic longing in which she wanted nothing more than a regular grown-up relationship though sadly it never happened for her. If she has unfinished business, then falling in love may be part of it but then it’s clear that any potential relationship between herself and Yohei is doomed to failure seeing as she is already dead. 

Aisuke chose Yohei because she thought he was a good boyfriend after seeing him with Rena, but even so agrees that though he seems nice on the surface he never really thinks about anything and responds to criticism by smoothing it over with an apology rather than reflecting on his actions or trying to better himself. Work colleague Kanan (Rina Ono), who also has a crush on him, conversely claims that Yohei shows his kindness too easily though also remarking that kindness in itself can also be problematic. In any case, as he bonds with Aisuke, Yohei does seem to engage more with his flaws and reflect on the mistakes he may have made in his relationship with Rena in order to become not just a better boyfriend but a better person. 

In these respects, Aisuke becomes a romantic mirror confronting him with the problematic aspects of his own personality but somehow gaining in corporeality as the relationship progresses as if love were bringing her back to life. But then Kanan also claims that that’s because Aisuke is unwittingly sucking the life out of him which is why he looks tired and gaunt. A picture she took of him on her phone has a dark aura over his face hinting at something malevolent at work that’s taking a toll on his health. But as much as he’s warned, Yohei determines to stay with Aisuke, slowly falling in love with her in the wake of his failed relationship.

Partly a fable about the dangers of remaining trapped by the ghost of lost love rather than resolving to move on, the film is also a poignant love story in which the pair must help each other overcome their mutual unfinished business while becoming aware that their liminal romance cannot continue forever. A side plot involving an estate agent and his endless calls from a confused older gentleman randomly asking him for legal and life advice hints at other kinds of living ghosts and urban loneliness but also at those willing to take care of them as perhaps the estate agent did with Yohei and Aisuke in a bit of supernatural matchmaking helping each of them to begin moving on with their lives on either side of the mortal divide. Charmingly quirky and comforting in its tranquil setting, Takahashi ends on a poignant, bittersweet note but also one of warmth in which the ghost of lost love doesn’t so much haunt as abide, a constant source of comfort in a lonely existence.

Original trailer (English subtitles)

Hiroshima (ひろしま, Hideo Sekigawa, 1953)

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During the post-war occupation of Japan which lasted until 1952, the censorship regulations which replaced those of the militarist era perhaps ironically made it more or less impossible to criticise the US presence or depict the extent of wartime devastation lest it raise hostility towards American forces or reinforce a feeling of victimisation. For this reason, images of the atomic bombings were tightly controlled and the events rarely referenced in mainstream media, Hiroshi Shimizu’s Children of the Beehive being a notable if brief exception. Once the occupation was over, however, many assumed it would become easier to broach such taboo subjects. 

Hiroshima native Kaneto Shindo’s comparatively better known Children of Hiroshima, inspired by the book Children of the A Bomb: Testament of the Boys and Girls of Hiroshima, was released in 1952 shortly after the censorship regulations were lifted and stars his later wife Nobuko Otowa as a teacher who returns to Hiroshima to visit the graves of her parents killed in the atomic bombing and thereafter several of the children from a nursery school she once taught at who have survived but continue to suffer in various ways due to their experiences. Despite Shindo’s well known leftist credentials, many including the Japan Teachers’ Union who apparently owned the rights to the book though there is some dispute as to their involvement in the production, were disappointed with the film which they felt to be an overly sentimental studio melodrama that was ultimately unhelpful in supporting the anti-war political movement or accurately representing the hibakusha community. 

In response, the JTU commissioned a second version in order to better reflect their aims and ideals. Long unseen in either Japan or internationally prior to its recent restoration, Hideo Sekigawa’s Hiroshima (ひろしま) adopts a much more strident docudrama approach while, like Children of Hiroshima, maintaining a focus on the plight of children during the bombing and beyond though it seems somehow unlikely that teachers and parents would be wholeheartedly enthusiastic about showing such a deliberately harrowing piece to a sensitive younger audience. One criticism of Shindo’s film had been that he’d dodged dealing with the bombing itself by concerning himself only with the present-day aftermath. Sekigawa meanwhile focuses directly on the traumatic instant of the attack, utilising expressionistic techniques to recreate the living hell to which the city was reduced literally in flash. 

It’s clear however that the normal of that day was already far from normal. Rather than go about their studies, school children are working hard for the war effort helping to clear extensive bomb damage. A teacher and a class of school girls salvaging roof tiles from a ruined building pause to look at the sky. They can hear bombers but no sirens and it’s in that moment of stillness that everything changes. The world as it was implodes and is left in total collapse. Survivors search desperately for loved ones while stumbling through an unfamiliar landscape filled with crying children, charred bodies, rubble and fire. “This is hell” an injured man groans after managing to make his way to the field hospital, “hell”. 

Sekigawa bookends his tale with a contemporary framing sequence in which an idealistic teacher tries to instil compassionate values in his students some of whom are survivors of the bomb and still living with its effects including one suffering with radiation-related leukaemia who becomes very upset on listening to a radio lesson recounting the morning of the bombing from the point of view of the pilot flying the plane. Another of the students later comes to her defence, taking some of the others to task and lamenting that the suffering of those affected by the A Bomb is not taken seriously while victims still undergo a degree of social stigma even if they have no visible wounds. He is also very worried about his friend, Endo (Yoshi Kato), who later appears in the flashback to the aftermath of the bombing and has apparently gone off the rails, working in a cabaret bar and addicted to pachinko after losing his entire family. 

It’s through Endo that Sekigawa dramatises many of the secondary effects of the bombing in that he was not physically injured but is consumed by a sense of hopeless anxiety, intensely concerned about the prospect of another war and unable to envisage a successful future for himself in a world in which such horror can occur seemingly at random. It’s he who first introduces us to the parasitical disaster tourism that generates a grim trade in A-Bomb “souvenirs” as he passes a stall selling fake skulls as a child and then later attempts to sell actual human remains with inspirational stickers plastered on the top. The “better” future they have imagined for him is however in itself problematic, harking back to the traditional post-war solution of a factory job which directs aligns him with the nation’s push towards a capitalistic society, but is then undercut when he quits not because he is bored or lazy but because he discovered the factory was being used to produce artillery shells and he felt he could have nothing to do with it. 

Endo is also among a group of post-war street kids who learn to say the word “hungry” without knowing what it means to get bread and chocolate from passing Americans. A later more direct speech has them make a formal accusation that the Americans are responsible for the deaths of their parents and therefore bear a responsibility towards them which they should immediately repay with food. Some, including Shochiku who were originally set to distribute but later declined, described the film as overly anti-American, but Hiroshima largely refrains from mentioning the Americans other than a suggestion that the dropping of the bomb was itself a racist act in which they used the Japanese people as guinea pigs to test their new weapon, and focuses on the failure of the militarist authorities to respond in an appropriate fashion. We see a soldier read out a proclamation telling a ragged queue of survivors queuing up for food that the situation is “not unusual” in time of war and they should all return to their jobs despite the fact that there are no longer any buildings in which to work. Meanwhile, militarists talk of using the disaster to foment the war effort by marshalling hate and resentment towards the enemy while commanders refuse to take scientific advice that tells them Hiroshima may be uninhabitable for the next 70 years, obsessed only with continuing the war at all costs ironically insisting that their “fervent will” which “burns as brightly as a million stars” will bring them an assured victory.  

In the face of a second bombing, however, they are forced to accept that the war cannot continue, many of the victims left perplexed and defeated that despite their suffering the government has unconditionally surrendered and seemingly abandoned them. An abnegation of responsibility is also suggested by the presence of the street kids abandoned by their society and left to fend for themselves though Endo is eventually taken into a progressive care home from which he and other boys make numerous attempts to escape, in his case in the hope that he can find the sister from whom he became separated. Sekigawa does not make suggestions for the future, merely depict the difficult post-war reality while arguing for greater compassion in the contemporary era, one bomb survivor describing her despair in the knowledge that her disability is a barrier to marriage while finding work that can be done with her physical limitations is also difficult as is accessing government support. Sekigawa too may give in to a particular kind of sentimentality in the closing moments but it is indeed undoubtedly effective as a reminder of the human cost of war and our collective responsibility to ensure that it never happens again.

Iwane: Sword of Serenity (居眠り磐音, Katsuhide Motoki, 2019)

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The contradictions of the samurai code conspire against one noble-hearted young man in Katsuhide Motoki’s adaptation of the long running series of historical novels by Saeki Yasuhide, Iwane: Sword of Serenity (居眠り磐音, Inemuri Iwane). Yet this truly serene samurai is a stoical sort, learning to bear his pain with fortitude while standing up for justice in an increasingly corrupt Edo where money rules all while an ascendent merchant class continues to challenge the fiercely hierarchical social order. 

Beginning in 1772 which turned out to be a disastrous year, the tale opens as hero Iwane (Tori Matsuzaka) prepares to return home after completing his three year rotation in Edo in the company of childhood friends Kinpei (Tasuku Emoto) and Shinnosuke (Yosuke Sugino). Shinnosuke is in fact married to Kinpei’s sister Mai, while Iwane will himself be married to Kinpei’s other sister Nao immediately on his return so close are they. As Iwane’s father tells him, there are great hopes for these young men that they can “turn our outdated clan around”, but events will conspire against them. Spoiling the happy homecoming, Shinnosuke is accosted by a drunken uncle who convinces him Mai has been unfaithful in his absence with the consequence that he kills her immediately on his return home. Unable to understand this turn of events, Kinpei confronts his friend but eventually kills him, while Iwane is then forced to kill Kinpei after he goes on murderous rampage in revenge for the wrong done to his sister. 

In trying to mediate the case, the argument is put forward that Shinnosuke acted rashly and should have brought his suspicion to the authorities rather than opting for summary execution. The lord however disagrees, condoning Shinnosuke’s actions under the rationale that to do so would have been considered “weak minded” while as Shinnosuke himself had claimed he acted in accordance with the samurai code in which female adultery is illegal and punishable by death. By contrast, he finds Kinpei’s rashness offensive, insisting that he also should have recognised the legitimacy of his sister’s murder and simply left quietly with her body. Having learned the truth in which his childhood friends became victims of clan intrigue, romantic jealousy, and tragic misunderstandings in this Othello-like plot, Shinnosuke and childhood sweetheart Nao are also consumed by the rashness of samurai law each exiled from their clan and cast adrift in Edo-era society. 

Edo-era society is however also itself corrupt. Some months later, Iwane has returned to Edo as a lowly ronin lodging with a kindly old man, Kinbei, who helps him find a job firstly gutting eel then as a bodyguard at a money exchange which has been receiving anonymous threats they assume are from rival broker Awaya who has hatched a nefarious plan to manipulate the currency market to stop the current Shogun introducing a new unit which can be used in both Edo and Kyoto which would understandably cut into his already corrupt business model. Luckily, Imazuya is an honourable man who backs the new currency plan and wants to do the right thing which makes him a perfect fit for Iwane’s innate sense of justice. “You don’t know the way of the merchant” Awaya snaps at him, suggesting both that the samurai are already on their way down as the merchants rise and that his unwillingness to play dirty will be his downfall. Nevertheless, Iwane is the type to adapt quickly, instantly coming up with a way to play Awaya at his own game and kick his destructive amoral capitalism to the curb. 

Meanwhile, he continues to pine for Nao while drawing closer to Kinbei’s earnest daughter Okon (Fumino Kimura). As we discover Nao is also a victim of an intensely patriarchal social order but through the tragedy that befalls them also finds strength and agency making a life changing decision that allows her to become independent while looking after her family if in the knowledge that the childhood romance she shared with Iwane is a thing of the past. Iwane too agrees that he is trapped in a living hell of guilt and grief, yet choosing to go on living anyway as calm and cheerful as he’d ever been while standing up to Edo-era corruption though uncomfortably enough this time against the destabilising influence of the rising merchant class and therefore in contrast to most jidaigeki reinforcing the legitimacy of the samurai order which has paradoxically also ruined his life with its rigid and implacable social codes. In any case, Motoki’s classic chanbara melodrama has a serenity of its own as the cheerfully laidback hero resolves to live his life by a code of his own free of samurai constraint. 

Trailer (no subtitles)

On the Edge of Their Seats (アルプススタンドのはしの方, Hideo Jojo, 2020)

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It’s only natural to be a little anxious in the last year of high school but a collection of his school students are in danger of giving up before their lives have even started in Hideo Jojo’s zeitgeisty dramedy On the Edge of their Seats (アルプススタンドのはしの方, alps stand no hashi no kata). Adapted from a stage play written and performed by a high school drama club, the effortlessly witty dialogue has a lived-in quality while pregnant with its own anxieties as the teens each deal with their private disappointments while wondering if there’s any point in trying when all their efforts are doomed to failure. 

Best friends Asuha (Rina Ono) and Hikaru (Marin Nishimoto) for example are still dealing with the fallout from losing their place in a regional drama competition when one of them got sick and couldn’t perform. Fujino (Amon Hirai) quit the baseball team after realising he’d never be as good as the lead pitcher, and the shy Megumi (Shuri Nakamura) struggles with social interaction while unexpectedly having her thunder stolen by popular girl Tomoka (Hikari Kuroki) who not only beat her to first place in the last exams but is also dating her crush, Sonoda who is the star of the baseball team. 

None of them exactly wanted to come and watch their high school baseball team anyway which is why they’re way up in the bleachers. “Is the fabled last summer of high school meant to be so boring?” Asuha sighs, reflecting on the disappointing ordinariness of the end of her youth. It’s just one more thing she claims “can’t be helped” like the cancellation of the play or life’s myriad other disappointments. The ironic thing is that they’ve been bussed all the way into school in the middle of summer to watch their team lose, badly, to one that reached the national finals the year before. Perhaps you can’t blame them for their sense of futility. 

Yet it’s just this kind of defeatism that they end up facing, encouraged by their over-enthusiastic English teacher and the school band to shout their hearts out for their friends on the field. “Life is all about swinging and striking out” their teacher tells them, trying to reassure the teens that it’s worth taking the risk as they continue to meditate on disappointment and inertia. Fujino quit baseball because he thought it was pointless to continue when he’d always lose out to Sonoda, but his teammate Yano, who is objectively bad, stayed on and continued to train intensively despite his low prospects of ever being allowed on the field. He wonders who had the right idea, him or Yano, and whether it’s wiser to switch tracks when something doesn’t work for you or really it was just petulant resentment that led him to give up without putting up much of a fight. 

Though none of them were particularly invested in the game to begin with, when they talk about “baseball” they’re really talking about a lot of other things and gradually begin to rebel against the “can’t be helped” philosophy that led them to give in to disappointment. The shy and secretly lonely Megumi discovers that Tomoka doesn’t have it all that great either, eventually forging a spiritual bond in their shared desire to support Sonoda who after all is not having a great day on the mound. There’s something a little ironic in the choice of Sonoda’s favourite intro song, Train-Train by the Blue Hearts, which neatly reflects the teens’ internal anxiety along with the messages of living in the moment. 

What they learn is in essence that if you’ve done your best and it still doesn’t work out then that’s alright and there’s nothing to be afraid of so you might as well swing for the fences even if you miss. They remain “spectators” in one sense, but in becoming emotionally involved in the baseball game that we never see but only hear about the teens regain the courage and desire to take a more active part while gently bonding in their shared sense of solidarity and renewed hope for the future. Witty and warmhearted, Jojo’s innovatively lensed coming-of-age drama has a poignant quality of youthful nostalgia but also genuine heart in its gentle advocation for the art of perseverance. 

Original trailer (English subtitles)

Train-Train by the Blue Hearts

Raffles Hotel (ラッフルズホテル, Ryu Murakami, 1989)

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An actress gradually dissolves into her own image while wandering around Singapore in search of lost love in Ryu Murakami’s adaptation of his own novel, Raffles Hotel (ラッフルズホテル). Ryu Murakami may generally be more associated with the extreme revolving around transgressive sex and violence, yet like its namesake the film is a more elegant affair indulging in its own sense of mystery tinged with a melancholy eeriness in its heroine’s apparent instability. 

Moeko (Miwako Fujitani) later admits that she is no longer an actress, and therefore no longer quite herself uncertain who it is she’s meant to be. In one sense perhaps that’s why she’s come to Singapore though in another it’s someone else she’s looking for though to begin with we may think she’s there to escape him, and it could be that too. “Maybe I’d feel better if he were,” she muses when her tour guide, Yuki (Masahiro Motoki), explains that there are no Japanese people near the gravestones she’s just been looking at trying to assure her that the man she’s seeking is not dead. She thinks she sees him everywhere, dropped into typical Singaporean scenes appearing as a durian seller or a man restoring a church while more literally haunted by the spectre of a friend who apparently died in Vietnam while covering the war. Kariya (Jinpachi Nezu) later tells her that he can’t forget the jungle while she asks to be taken there with him and travels to a mountain lodge where they hunt wild game with a crossbow. 

Yuki first becomes worried about her when her hotel room is filled with orchids she claims are from Kariya only to discover she ordered them herself when the orchid house contacts the hotel to complain that the bill has not been paid. Even so, she continues to believe they are from the man she’s looking for, even going so far as to thank him for them as if unable to process the gap between her realities. We often see her looking at photos from her photo shoots, while she later complains to Kariya that she wants to laugh when she wants to laugh and cry when she wants to cry as if making plain her disconnection with her self and desire to reassert her own identity over those she is forced to assume as an actress. 

This abstraction may also explain her words to Kariya that the sky is full of stars but that they are distant from each other and therefore the sky is only make-believe as if the image of Moeko that we see is only an illusion we’ve patched together from the various components available to us. It speaks of her alienation and loneliness, two qualities only deepened by her presence in an unfamiliar culture where she cannot speak the language. Acting as her guide, Yuki describes her as a polar opposite to his Singaporean girlfriend (Fawn Wong), the daughter of a wealthy family who is bold and confident, unafraid to chase her desires be they dancing or “Japanese hoods” as her father describes them. 

Murakami semi-exoticises Singapore if at times ironically in homing in on the portraits of famous authors in the bar and a man who always seems to be banging away on a typewriter. He sends Moeko all around the island and follows her as she takes in tourist sights, tries durian, and watches Chinese opera but lends an eerie quality to her place within the hotel implying finally that her room has in a way swallowed her as her name is added to the list of famous people who have stayed there even as she remarks that she feels as if the ceiling fan has become sentient in its movement. In any case, the camera is something that she both fears and craves as it both gives and takes her identity. She tries to pick it up herself but points it without looking, finally asking Kariya to take her picture only to find herself becoming one with her image just as Kariya is reduced to shadow as if her very essence had dissipated into the atmosphere as symbolised in a swimming pool full of orchids. “Lost in a fantasy” she may be, but so are we, led astray by a vision of a woman we can never really see. 

Haunted Samurai (土忍記 風の天狗, Keiichi Ozawa, 1970)

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An exiled spy is confronted by the cruel inequalities of the feudal era in Keiichi Ozawa’s possibly mistitled ninja drama Haunted Samurai (土忍記 風の天狗, Doninki Kaze no Tengu). There is a kind of fatalism that follows him, and he is in some senses haunted not only by men like himself charged with the neutralisation of a deserter but by the ills of a corrupt society, though the only ghost here may be himself. Based on a manga by Goseki Kojima who illustrated Lone Wolf and Cub, the film ultimately suggests that to be a good man necessarily means to walk alone as a melancholy exile from a society founded on greed and power.

Indeed, Rokuheita’s (Hideki Takahashi) sole desire is to live a “simple and decent” life as an ordinary farmer. The film opens with him squaring off against a childhood friend, who is also his sister’s love interest, having been ordered to execute him for deserting from their ninja clan. His friend no longer wants to live “like a beast”, and so there’s nothing more either of them can really do in this situation. Rokuheita carries out his duty, and his sister takes her own life in despair. When he’s given another similar mission, he questions it but again resolves that he has no real choice. Only he discovers that his target, Ushizo (Yuji Odaka), has chosen to desert after marrying and having a child. When his family suddenly show up just as he’s contemplating delivering the final blow, Rokuheita decides to let him go warning Ushizo that the Yagyu will never give up and he’ll be haunted all his life so he should try to live it well for as long as it lasts. 

But this also makes Rokuheita an exile too, himself now a target and on the run from the Yagyu and his clan. On his travels, he runs into a small family who’ve been attacked by bandits while returning from town to buy wheat seeds because their harvest has failed in the drought and they’re facing onerous taxes from an unforgiving lord. Rokuheita decides to stay in the village hoping to become an ordinary farmer but is regarded with suspicion by some because of his samurai status, while there is also another samurai exile in town, Tarao (Seiichiro Kameishi) who first worked hard to be a part of the community but has since become lazy and aloof.

Tarao is also suspicious of Rokuheita but mostly fearing that either he’s come to make trouble for him or is a fugitive who will lead trouble their way. Unlike Rokuheita, Tarao was kicked out of his clan for stealing and now lives a slightly disreputable life made all the more so by his attempts to pan gold from the local river. Rokuheita fears that if the villagers find out about Tarao and the gold it will only cause chaos and the obsession with easy riches will in the end be much worse for them than the famine. Even Tarao’s wife Oryo (Utako Shibusawa) insists they’ve already got plenty to live on and should simply go somewhere else to lead a quiet life but Tarao wants more, his hand reaching out for his purse even while attacked by corrupt retainers themselves intent on discovering the gold and keeping it a secret from their lecherous lord. 

The retainers have been taking one life for every bale of “hidden” rice, carting off young women from the village to place into sexual slavery. Rokuheita tries to teach the villagers how to skirt the feudal order by secretly farming on rough terrain to evade taxes and ensure their own food supply, but this simply incurs harsher penalties even as one of the young men points out hungry farmers can produce nothing at all. Yet there’s nothing Rokuheita can really do for the villagers because it is the feudal order which is most at fault, an order which his ninja clan supports through their spy activities. The man who tracks him, Matahei (Isao Natsuyagi), says he does so as a means of appeasing the Yagyu and protecting his home territory from them but to do he must choose a lesser evil in killing those who have chosen to try to live “simple and decent” lives outside of this system.

Ozawa brings them together in a supernaturally charged conclusion which takes place during a solar eclipse marked by the eerie winds of the Japanese title but finds them both defeated, left with only the melancholy acceptance of their rootlessness as men who will always be pursued by the invisible hands of the feudal order. Utilising wuxia-esque jump cuts to recreate the ninja magic of Rokuheita’s spy craft along with a degree of surrealism in the underwater sequence in which he is attacked by a band of topless female ninjas the film seems to edge towards a more contemporary reading of jidaigeki and not least in the unexpected violence of its final scenes.

Helpless (ヘルプレス, Shinji Aoyama, 1996)

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A title card close to the beginning of Shinji Aoyama’s debut film Helpless (ヘルプレス) lets us know that this drama which spans a single day takes place on Sept. 10, 1989. It is indeed late summer for most of the protagonists, refugees from the Showa era living on borrowed time in Heisei and intensely resentful towards the contemporary society which appears to have no place for them while the glamour of the Bubble economy does not appear to have trickled down to their peaceful provincial existence. 

Yakuza, for example, are very much associated with the post-war past and one-armed foot soldier Yasuo (Ken Mitsuishi) is an old-school street thug who can’t accept that his former boss literally is as dead as the institution itself. He’s met at a train station by two former associates, but it’s clear the older at least is awkward around him finally telling Yasuo not to call “too often”. “It’s nice to be normal,” Yasuo sneers, realising his former comrade has gone straight and lives an ordinary life as a regular businessman which is why he really wants nothing to do with his yakuza past. Yasuo takes his as more than just a personal betrayal and shoots him dead with his own gun.

He is quite literally helpless, there’s no place for him in the contemporary society and his only hope is killing his old boss, who is already dead, so he can go back to prison. The only sticking point his younger sister Yuri (Kaori Tsuji) who has learning difficulties and had been living in residential care. Another of Yasuo’s former associates now longer a yakuza, Kenji (Tadanobu Asano), is similarly caring for his father who is in hospital for serious medical treatment. Kenji’s father hums the Internationale to himself and seems to have been consumed by the failure of his personal revolution muttering about blast furnaces while at home Kenji looks out on the now rusty aspirations of another “new era” in a moribund steel plant. He lies to his father that he has a received a job offer from there. 

The two men seem destined to collide, Kenji’s numbed resignation and Yasuo’s irrational rage, though it’s Kenji who later snaps after learning that his father has hanged himself while he was busy taking care of Yasuo’s sister. Even an old classmate he runs into is filled with resentment, talking about taking his “revenge” at the class reunion by poisoning the punch. He says he “forgives” Kenji because he once helped him find his PE kit, though Kenji claims he did it mostly for selfish reasons.The chef at the roadside diner where they wait for Yasuo also seems to be henpecked by his wife who calls him “weaker than a woman.” Kenji later says that he killed them because they ridiculed him, tipped over the edge by his own insecurity and sense of futility. 

Yasuo discovers something similar after being stopped at a roadblock, a policeman expressing sympathy that “they forgot about a punk like you.” Yasuo points the gun at his own head, discovering one last bullet, but it’s not quite clear what happens after that. Yasuo was a wandering ghost anyway, a man of the Showa era haunting the streets of Heisei with a mission to kill a man like himself already dead. On the severed arm Kenji later discovers in his bag, there’s a tattoo of a skull and the motto “help me” which might speak for them all desperately looking for some kind of way out but finding little support. 

But then again, Kenji proves unexpectedly kind caring for Yuri even while Yasuo selfishly considers a double suicide. Dressed in white though also in a T-shirt featuring the cover for Nirvana’s Nevermind which was released in 1991, Kenji is the light and Yasuo the dark despite their mutual violence one bound by nihilism and the other a strange positivity blithely searching for an escaped rabbit just as helpless as he himself may be. Filled with ironic whimsy the film takes place in a purgatorial space inhabited by those displaced by the Bubble who no longer have anything to pin their hopes on while living on borrowed time in a late summer rapidly drawing to a close.