Memento Mori (여고괴담 두번째 이야기, Kim Tae-yong & Min Kyu-dong, 1999)

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Internalised shame leads to tragic, unforeseen consequences in landmark South Korean horror Memento Mori (여고괴담 두번째 이야기, Yeogogoedam Dubeonchae Iyagi). The second in a thematic series of high school ghost stories, the film was radical for its time in its presentation of same sex romance in demonising not the love but the world that would not accept it while otherwise painting a fairly bleak picture of the educational landscape in which teachers are only ever symbols of a corrupt authority intent on enforcing oppressive patriarchal social codes.

The film’s heroine is in many ways an audience member, or at least a fairly passive observer of the ongoing drama who only later inserts herself into the narrative. Min-ah (Kim Min-sun) discovers a mysterious “diary” near the sports ground and is quickly hooked on its cryptic contents even before realising that it details a lesbian relationship between two of her classmates who were at one point “close” but have since “drifted apart”. The author, Hyo-shin (Park Ye-jin), is already considered “weird” by her classmates and does seem to have an otherworldly quality, most particularly in her tendency to speak in an uncanny manner. She is also accused of being a “lesbian” by an obnoxious fellow student laying bare the way these teens already enforce a social prejudice which oppresses them all. 

Min-ah’s friend Yeon-an (Kim Jae-in) has been fasting for the last few weeks to try and get her weight down before the school’s physical health check up, while Ji-won (Gong Hyo-jin) is similarly concerned with her chest measurement. This is an all girls school, and there is a clear preoccupation with the ability to conform to notions of conventional femininity while all of the teachers that we see aside from the school nurse are male and enforce discipline with quite shocking levels of violence. Yeon-an and Ji-won land up in trouble for playing around with a video camera they’d brought in to record choir practice when it’s discovered by a teacher who reacts as if he thinks the girls are on some kind of whistleblowing mission. He clearly feels that his authority has been questioned, which also implies that he knows his behaviour is “wrong”, and punishes the girls for their “rebellion” against him. 

After Hyo-shin dies in an apparent suicide, it is rumoured that she may have been pregnant which would certainly explain her desire to get out of the health check. In a flashback, she suggests that she may have drifted into an inappropriate sexual relationship with a dejected teacher, Mr. Goh (Baek Jong-hak), who claims that he doesn’t get on with his “materialistic” colleagues while fed up with the vacuous teenage girls he’s supposed to be teaching. Yet Mr. Goh appears to have suffered little after Hyo-shin’s death despite being the apparent father of her unborn child, leaving only Hyo-shin’s vengeful spirit to enact some kind of justice. 

It’s Mr. Goh who did in some way disrupt the relationship between Hyo-shin and Shi-eun (Lee Young-jin) who seems to feel on some level betrayed while deepening her inner conflict as regards her sexuality. Unlike the other girls, Shi-eun presents in a slightly more masculine fashion, not least because of her athleticism, and is filled with an internalised shame about her relationship with Hyo-shin which she otherwise does not share. In the dreamlike scene which opens the film, Hyo-shin and Shi-eun are plunged into water tied at the ankle by the red string of fate which in popular mythology signifies a true romantic connection. But as they fall together, Shi-eun begins to panic and unties herself. She violently pushes Hyo-shin away who then continues to sink into the murky depths below. This act of physical rejection is repeated several times, most notably when Hyo-shin kisses Shi-eun in front of their classmates shortly after she has been struck in the face by their teacher. Shi-eun pushes her away, and thereafter ignores her before directly stating that she is “ashamed” and does not care what Hyo-shin decides to do with her life. 

It’s this rejection that the film posits as the cause of Hyo-shin’s suicide, though the romance itself is constantly overshadowed by death. Obsessed with the diary, Min-ah eats a “magic” sweet stuck inside which is described as some kind of love poison for which Hyo-shin has an antidote, only in the climax of the film it seems to be the reverse and a kind of prelude to a double suicide. In the dreamworld created by Hyo-shin’s spirit, the schoolgirls assemble for something that looks a lot like a wedding though ostensibly a birthday party in which the couple is accepted by the world around them only in reality it can never happen in part because Shi-eun herself does not permit it to. 

Directors Kim and Min hint at the feverish atmosphere with blown out whites and strange angles even before entering the menacing dreamscape of Hyo-shin’s revenge, lending a note of unsteadiness to Min-ah’s obsessive investigation of the diary that perhaps reveals something of herself even as it draws her towards a dark spiritual destiny. In any case, what it leaves behind is a deep sense of melancholy for the tragedy of the teenage lovers who in the end maybe the ones haunted by the world around them.

Memento Mori screened as part of this year’s Queer East .

Trailer (English subtitles)

Restart the Earth (重启地球, Lin Zhenzhao, 2021)

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Maybe it’s only fair enough if the plants finally turn against us and reclaim the world from the effects of our industry. We haven’t taken very good care of this planet, after all. In Lin Zhenzhao’s well produced low budget streamer Restart the Earth (重启地球. chóngqǐ dìqiú), humanity ironically tries to use science to repair its scientific mistakes but predictably ends up making everything even worse when an experimental program designed to halt desertification suddenly causes plant life to become sentient and develop a craving for human flesh. 

Yang Hao (He Shengming) lost his wife, a botanist, during the original attack and has spent the last two years safeguarding his little girl Yuanyuan (Zhang Mingcan) from the same fate. He wants to find a shelter, but ends up running into a troop of soldiers after a plant attack who tell him that the plants are about to launch a new offensive and all human life will end in a matter of hours if they are not able to achieve their mission of injecting a neutralising element into the plants’ root base in the core of the Earth. Like any good post-apocalyptic dad, Hao has a choice to make. As he tells Yuanyuan he has no interest in saving the world and only wants to save her, but is shamed into joining the cause by Yuanyuan’s disapproval and decides to accompany the soldiers who are in dire need of his engineering skills. 

Personal sacrifice for the greater good is very much the theme of the film. Several of the soldiers actively sacrifice their own lives either to save Yuanyuan or to make sure the planet-saving serum makes its way to the next checkpoint while reminding us that they too have families who might be waiting for them at home. As Hao later affirms, he’s just an “ordinary Chinese citizen”, somehow convincing several world powers not to give up on saving the planet no matter how hopeless it seems simply by reminding them of the power of hope. But it’s precisely this “ordinary” heroism that later saves the world, sending a message that is both egalitarian and collectivist in insisting that everyone has a role to play in a well functioning society. 

Then again, the “catastrophe” as it’s called is very much manmade. It began with climate change which then led to the scientific experimentation which quite spectacularly backfired. In essence it’s all down to “bad” science (and some bad plants that were brought in from abroad by a foreign scientist). Man likes to think it can master its environment, as someone later puts it, but the environment decided to fight back. Even so the solution lies in more of the same as Hao has the bright idea of harnessing the power of nature to break through the plants’ firewall. 

The plants themselves take on the appearance of dragon-like monsters snaking through ruined buildings or else snapping up humans with claw-like tentacles. As the plant-based ring of terror encircles the Earth, giant hand-like branches seem to sprout from the ground ready to smash and grab. Post-apocalyptic production design conjures a land of ruin half-reclaimed by nature, while Lin pays frequent homage to other similarly themed franchises. The soldiers’ uniforms have more than a touch of Attack on Titan, while he also seems to directly reference Aliens as well as a series of other post-apolypytic dramas in which a tightly bound team of survivors must band together to face off against an insidious enemy. 

The idea is essentially to reboot the Earth, but in another sense perhaps that’s what the plants were also trying to do. Maybe we shouldn’t really be rooting for a human victory though it’s also possible that the supercharged plants would soon consume the planet anyway. In any case, the messages about the dangers of climate change and importance of responsible science are secondary to those of the heroism of personal sacrifice for the greater good along with the determination to keep hope alive when it seems all is lost. Noticeably well put together for a low budget streamer Lin’s post-apocalyptic action drama suggests the end of the world might not be that far away but can at least be held at bay if only by the power of human selflessness.

Restart the Earth is released in the UK on blu-ray, DVD, and Download to Own on 22nd May courtesy of Dazzler Media.

Trailer (English subtitles)

GO (Isao Yukisada, 2001)

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“We never had a country” a student at a North Korean school in Japan fires back, hinting at his feelings of displacement in being asked to remain loyal to a place he never knew while the culture in which he was born and raised often refuses to accept him. The hero of Isao Yukisada’s Go is not so much searching for an identity as a right to be himself regardless of the labels that are placed on him but is forced to contend with various layers of prejudice and discrimination in a rigidly conformist society.

As he points out, when they call him “Zainichi” it makes it sound as if he is only a “temporary resident” who does not really belong in Japan and will eventually “return” to his “home culture”. In essence, “Zainichi” refers to people of Korean ethnicity who came to Japan during the colonial era and their descendants who are subject to a special immigration status which grants them rights of residency but not citizenship. Sugihara’s (Yosuke Kubozuka) situation is complicated by the fact that his father (Tsutomu Yamazaki) has a North Korean passport, making him a minority even with the Korean-Japanese community. He attends a North Korean school where speaking Japanese is forbidden and is educated in the tenets of revolutionary thought which are of course entirely contrary to the consumerist capitalism of contemporary Japan. 

His father eventually consents to swap his North Korean passport for a South Korean one mostly it seems so he can take a trip to Hawaii with his wife (Shinobu Otake) which seems to Sugihara a trivial reason for making such a big decision especially as it caused the lines of communication to break down with his bother who returned to North. Yet it seems like what each of them is seeking is an expansion of internal borders, the right not to feel bound by questions of national identity in order to live in a place of their own choosing. “I felt like a person for the first time,” Sugihara explains on being given the opportunity to choose his nationality even if it is only the “narrow” choice between North and South Korea. 

But on the other hand he wonders if it would make his life easier if he had green skin so that his “non-Japaneseness” would be obvious. Sugihara reminds us several times that this is a love story, but he delays revealing that he is a Zainichi Korean to his girlfriend because he fears she will reject him once she knows. On visiting Sakurai’s (Ko Shibasaki) home, it becomes obvious that she comes from a relatively wealthy, somewhat conservative family. Her father, who is unaware Sugihara is Korean-Japanese, immediately asks him if he likes “this country” but is irritated when Sugihara asks him if he really knows the meaning behind the various words for “Japan” again hinting at the meaninglessness of such distinctions. When he eventually does tell Sakurai that he is ethnically Korean, her reaction surprises both of them as she recalls her father telling her not to date Korean or Chinese men on account of their “dirty” blood. 

Such outdated views are unfortunately all too common even at the dawn of the new millennium. Even so, Sakurai had not wanted to reveal her full name because she was embarrassed that it is so “very Japanese” while conversely Sugihara takes ownership of the name “Lee Jong-ho”. He embraces the “very Japanese” tradition of rakugo, and hangs out in the Korean restaurant where his mother works dressed in vibrant hanbok. Given a book of Shakespeare by his studious friend, he is struck by the quote which opens the film which states that a rose by any other name would smell as sweet and wonders what difference a name makes when its the same person underneath it. 

Perhaps his father’s admission that he always found a way to win wasn’t so off base after all, nor his eventual concession that Sugihara may have it right when he rejects all this talk of “Zainichi” and “Japanese” as “bullshit” and resolves to “wipe out borders”. He insists on being “himself” or perhaps a giant question mark, and discovers that Sakurai may have come to the same conclusion in realising that all that really mattered was what she saw and felt. Yukisada captures the anxieties of the age in the pulsing rhythms of his youthful tale which keeps its heroes always on the run, but is in the end a love story after all and filled with an equally charming romanticism. 

GO is released on blu-ray in the UK on 22nd May courtesy of Third Window Films.

Original trailer (English subtitles)

Stateless Things (줄탁동시, Kim Kyung-Mook, 2011)

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“We looked everywhere for a place for us to stay, but we could not find it anywhere” one of the twin heroes of Kim Kyung-mook’s indie drama Stateless Things (줄탁동시, Jooltak Dongshi) confesses. As the title suggests, Kim’s eventually surrealist drama follows those who no longer have a home and are instead condemned to wander the margins of an unforgiving city. Finding only loneliness and exploitation they long for an escape and perhaps find one if only in a moment of eclipse. 

Shooting in a more naturalistic, documentary style, Kim first focusses on the figure of Jun (Paul Lee), a young North Korean refugee who lost his mother in the crossing and his father to another woman in Busan. He works in a petrol station but is treated with disdain by his boss who has his eye on his female colleague, Soon-hee (Kim Sae-Byuk), who is a member of the Korean minority in China where most of her family reside. Though originally hostile towards each other, each wary of their mutual isolation and concurrent vulnerability, the pair later bond in a shared resentment of their boss who exploits Jun physically for his labour and seeks to exploit Soon-hee sexually. After each saving the other from the nefarious boss, the pair have no choice but to go on the run taking in a series of tourist spots while looking for another place to settle. 

Meanwhile, across town, a young gay man, Hyun (Yeom Hyun-Joon), is a virtual prisoner in the home of his wealthy, married and closeted lover. He looks out across the midnight city and dances sadly alone in a luxury apartment in the sky while occasionally venturing out to meet other men, mostly older, who similarly only intend to exploit his body. “You have nowhere to go.” the exasperated Sung-woo/Sung-hoon (Lim Hyung-Guk) insists, thrown into jealous anxiety on visiting the flat and finding Hyun absent, yet he cannot really offer him a “home” and is all too aware of the transactional nature of their relationship. Though Hyun is also in a sense “stateless”, he has a power over Sung-woo and is able to wield his youth and beauty like a weapon if one he may not fully be able to control. In any case, he too is excluded from the mainstream society by virtue of his sexuality and socio-economic background. 

When Soon-hee and Jun visit a temple, he remarks on the incongruity of seeing a painting that features both a sun and a moon. She explains a folktale to him in which sun and moon are embodiments of siblings who climbed a rope into the sky to escape a hungry tiger. In his diary, Hyun also envisages a pair of twins one opening a door with his right hand as the other closes it with his left. In the surrealist sequence which closes the film, after a title card that appears 90 minutes in, the two men blur into one another as if they shared the same soul in an almost literal eclipse of the self. Kim nevertheless characterises them as sun and moon who cannot ordinarily share the same space. Jun occupies a world of street level sunniness until the light finally begins to dim leaving him alone in a dusky, rain-soaked city. Hyun meanwhile lives by night in his high rise apartment, a prisoner of luxury who flirts with danger for a sense of escape. 

Then again we might ask if Jun and Hyun are two sides of one whole, a sun and moon protecting the king who finds himself an exile. Kim shifts to scenes of emptiness, rooms without presence and streets without life as if the two men were ghosts of themselves hovering above a rootless Seoul, the sense of eeriness only deepened by Kim’s lengthy takes as he follows Jun walking a lonely path towards nowhere in particular because in the end he too has nowhere to go. Departing from the realism with which the film opened, the final sequence gives way to a kind of rebirth if only one of wandering that leaves its heroes at the mercy of a society continually unwilling to recognise their personhood. 

Stateless Things screened as part of this year’s Queer East .

Trailer (English subtitles)

Miss Oyu (お遊さま, Kenji Mizoguchi, 1951)

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“I never realised how heavy this kimono was” a young woman exclaims towards the conclusion of Kenji Mizoguchi’s Miss Oyu (お遊さま, Oyu-sama), adapted from the Junichiro Tanizaki short story The Reed Cutter, finally collapsing under its weight having committed what amounts to an act of spiritual suicide in an internalised betrayal. Mizoguchi’s highly selective adaptation excises much of Tanizaki’s trademark perversity and targets instead the repressive social codes of the era which proceed to ruin three lives in frustrated affection, shame, and self-harming guilt. 

The trouble begins when Shinnosuke (Yuji Hori), a young man in search of a wife, mistakes his prospective bride for her sister and is forever smitten. Oyu (Kinuyo Tanaka), a widow with a young son, is only accompanying her younger sister, Oshizu (Nobuko Otowa), but is perhaps herself taken with the handsome suitor whom she repeatedly brands a “fine gentleman”. Having objected to all of Oshizu’s previous matches, she encourages her sister to marry this one not least because of his physical proximity that would allow the pair to visit each other regularly. The pain on Oshizu’s face is however readily apparent as Oyu relates the amusing incident to their brother, the younger sister clearly consumed with an inferiority complex in the shadow of the beautiful and elegant Oyu. 

It’s never quite clear to what extent Oyu is aware of her sister’s feelings, if she says these things thoughtlessly or with an intent to wound though she obviously cares deeply for Oshizu. Similarly the extent of her feelings for Shinnosuke remains oblique. As a woman well aware of her beauty and its power, perhaps she simply enjoys being desired or is so accustomed to male attention as to barely notice that Shinnosuke has fallen in love with her. Then again perhaps she knows all too well and for the sake of politeness pretends not to though in that case the decision to encourage her sister to marry him would seem perverse or suggest that she is attempting to deny her own feelings which she may not even understand by rendering Shinnosuke a “brother” in an attempt to remove him from the pool of potential romantic suitors. 

Even so there is an underlying quality of incestuous desire of Oshizu for her sister to whom she remains devotedly besotted, willing to sacrifice her own happiness in the hope of ensuring Oyu’s. After agreeing to marry Shinnosuke, she explains to him that she intends their marriage to be purely symbolic. She refuses to consummate their union on the grounds that it would be a betrayal of Oyu whom she knows to be in love with Shinnosuke while realising that he has married her only to be connected with her sister. When the trio take a trip together the strangeness of the ménage à trois is brought home by the confusion of the hotel maid who assumes that Oyu and Shinnosuke are the married couple, commiserating with Oshizu for being a third wheel. While Oyu childishly makes light of it, Oshizu is hurt and confused, jealous in two directions but pleading with Shinnosuke to be only his sister rather than a wife. 

Yet the wrongness of the arrangement is signalled on Oyu’s return home when she discovers not only that her son, Hajime, has fallen mortally ill in her absence but that rumours have begun to circulate about her unusual relationship with her brother-in-law. It is impossible to avoid the implication that Oyu is being punished firstly for betraying her maternity in having gone on holiday without her son to experience freedom as a woman, secondly for feeling sexual desire, and thirdly for feeling it for a married man who is now technically a brother in being her sister’s husband though as we know no one’s sexual desires are currently being fulfilled in this incredibly complicated and destructive arrangement. 

Though Tanizaki might have been more interested in exploring the darker aspects of human sexuality, Mizoguchi pulls back from the author’s trademark perversity to take aim at the repressive social codes of a patriarchal society which brought such a fraught situation into being. Oyu is unable to marry Shinnosuke because she is bound to her late husband’s family and by the responsibility to her son whom she would have to leave behind even if she were given permission to take another husband. Once her son dies, her ties to marital family are severed and they, disapproving of the rumours surrounding her unconventional relationship with her sister and brother-in-law, send her back to her brother who is also reluctant to accept her. On learning of the reality of her sister’s marriage, she decides to accept a proposal from a sake merchant in another town but the separation breeds only more destruction. Oshizu and and Shinnosuke move to Tokyo and three years later are living in poverty, Shinnosuke now dishevelled and dressing in Western suits with a modern haircut and a scraggly, half-hearted moustache. Oshizu’s eventual pregnancy which confirms that theirs is now a “full” union while Oyu’s is “symbolic” only the slows implosion of the trio’s repressed desires. 

Mizoguchi stops short of arguing for a transgressively new arrangement that would have allowed the trio to live together as a family but nevertheless attacks the repressive social codes that prevent them from speaking honestly about their feelings and force them into self-sacrificing acts of subterfuge which create only more suffering. He dramatises the claustrophobia of their lives through the obvious artificially of the stage sets which stand in such stark contrast to the expansive beauty of nature albeit sometimes unruly but always free, while lending their tragic tale a hint of the parabolic in its mists and rugged gardens as Shinnosuke finds himself alone under the cold light of the moon on a distant shore, a romantic exile from a repressive society. 

Rebels of the Neon God (青少年哪吒, Tsai Ming-Liang, 1992)

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Towards the end of Tsai Ming-liangs’s Rebels of the Neon God (青少年哪吒, Qīngshàonián Nézhā), a young man exasperatingly stuffs a series of rags into the busted drain in his kitchen which has been relentlessly leaking water all over the apartment. In many ways it’s a kind of metaphor for his life as he attempts to staunch the flow of “bad luck” he’s been experiencing over the last few days, but like so many things for him it does not quite go to plan. 

As to why, it’s not exactly clear except that A-tze (Chen Chao-jung) is a kind of outcast beneath the neon skies of a changing Taipei. He and his friend A-ping (Jen Chang-bin) earn their money breaking into telephone boxes and vending machines for loose change before at one point stealing the motherboards from arcade consoles and unsuccessfully trying to sell them back to the person they stole them from. All they get for their pain is a literal battering while A-tze’s frustrated romance with sometime girlfriend Mei-kuei (Wang Yu-wen) similarly flounders in the wake of his ennui. 

The karmic debt he bears is however mainly down to a random act of pointless violence in knocking the wing mirror off a taxi driver’s car for no real reason save momentary impulse. Even so, the taxi driver’s son Xiao-Kang (Lee Kang-sheng) had already been watching him and soon discovers a fascination with the rebellious young man that is ambiguous in quality. What becomes obvious is that Hsiao-kang is at odds with the world in which he lives. His mother (Lu Yi-ching) reveals that a fortune teller told her he is the reincarnation of “Neon God” Nezha, a chaotic child who later killed the authoritarian father with whom he could not get along. Hsiao-kang’s mother tells this to her husband (Miao Tien) as a kind of warning, advising that his authoritarian parenting style is doing his son no good, but Mr. Lee isn’t minded to listen. Finding out that Hsiao-kang has dropped out of cram school and kept the refunded tuition money for himself, Mr. Lee throws him out which of course leaves him free to follow A-tze all around Taipei day and night before childishly damaging his motorcycle. 

In disabling the bike, Hsiao-kang perhaps hoped to ruin A-tze’s freedom, symbolically taking from him independence and a sense of possibility. Then again, perhaps in another way he hoped to engineer a friendship. Riding around on his own scooter, he draws up behind A-tze pushing his to a garage and offers help but A-tze tells him to buzz off. In fact, A-tze never acknowledges Hsiao-kang. He never recognises him or realises that he’s being followed though he does later remember Mr. Lee and is struck by guilty futility not really knowing why he decided to arbitrarily ruin someone’s day while reflecting that all his days are ruined. The water in his apartment continues to rise all around him as if emphasising his mounting sense of despair. Mei-kuei tries to break up with A-tze before asking him to go away with her. They ask each other where they would go, but neither has any answer. 

A remorseful Mr. Lee later comes home and makes the point of leaving the front door ajar, symbolically open to his son’s return while Hsiao-kang remains lost. He visits a telephone dating service having heard Mei-kuei moonlight by answering one while working at the ice rink, but in the end cannot even pick up the phone. Staring at a picture of James Dean, he longs for the sense of rebellion he is drawn to in A-tze but is still the chaotic boy, dancing wildly like a wheelless Nezha and seemingly with no further sense of direction. In the end, it’s the city of Taipei which is the “neon god” of the title, arbitrarily ruling over each of the boy’s lives even as it ironically emerges from the authoritarian past into hypermodern urbanity. Hsiao-kang is little better off than the cockroach he ironically skewers on the point of his compass, and A-tze little than that which circles his overflowing drain carried inexorably on the current on a circular journey towards nowhere in particular. Many of Tsai’s key themes are already here, urban alienation, loneliness, futility, and the crushing sense of emptiness of life in the contemporary era even as he turns his gaze to the overcast skies of a city lit only by despair.

Rebels of the Neon God screened as part of this year’s Queer East .

Trailer (Traditional Chinese / English subtitles)

The Whale God (鯨神, Tokuzo Tanaka, 1962)

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“You’re all mad” the hero of Tokuzo Tanaka’s The Whale God (鯨神, Kujiragami) finally exclaims, perhaps in a sense cured of the overwhelming mania that has defined his life but only at the cost of it. Adapted from the Akutagawa Prize-winning novel by Koichiro Uno which owes a significant debt to Moby Dick, Tanaka’s tokusatsu-adjacent drama is part haunting morality tale cautioning against the destructive absurdity of obsessive vengeance, and a kind of treatise on life in traditional village at a moment of eclipse as the burgeoning modernity of early Meiji washes up on its shores. 

Tanaka opens with a brief prologue in which an elderly man is killed attempting to destroy the “Whale God” only for his son to swear vengeance before being killed himself. The man’s mother instructs his sons to vow revenge, 10 years passing before she sends the oldest one out against the whale. He is also killed, instantly. The last of his line, young Shaki (Kojiro Hongo) is burdened with this piece of filial responsibility, forced to bear the weight of his family’s vengeance while the village elder (Takashi Shimura), a samurai, wants to ensure the Whale God’s destruction and offers up his own daughter, Toyo (Kyoko Enami), along with his lands and title to any who can bring him the snout of the whale. Shaki throws himself forward though he has little desire for the prize obsessed only with vengeance, while another challenger soon appears, Kishu (Shintaro Katsu), a uncouth drifter deciding to hang around after confirming that the offer is open to all no matter their origins. 

Origins do, however, matter. The village elder instructs Kishu to step back lest he spear his “stinking guts” for failing to know his place, a commoner with the temerity to encroach on a samurai’s personal space. The two men, Shaki and Kishu, in a sense represent two halves one whole, one resigned and contemplative and the other rough and greedy. Kishu attempts to challenge Shaki directly but is rebuffed, later settling for besting him through raping his girlfriend, Ei (Shiho Fujimura), who conceives a child as a consequence of the attack but somehow manages to keep the pregnancy entirely secret. Both the woman and the whale become a surrogate battleground for a contest of masculinity, Kishu symbolically ahead in having violated Ei while Shaki remained too consumed with vengeance to have consummated their union. 

Toyo, meanwhile, the samurai’s daughter, insists that she won’t be “the prize for a fisherman’s ambition”, rejecting the idea of becoming the wife of a lowly villager which would of course mean for her great shame. Nevertheless, she is as powerless as Shaki in her inability to shake off patriarchal authority or refuse her duty to obey her father’s orders even as he tells her it’s all a cruel joke, he doesn’t believe that any fisherman could kill the Whale God and survive. Nevertheless she develops a fascination with Shaki and is intensely offended to discover that he wants no part of her father’s bargain and has in fact married Ei claiming her child as his own. He does this in part in order to ensure that someone will exist in order to avenge his own death which he is sure is coming at the fins of the Whale God, resigned with fatalistic nihilism to the ancestral curse which has haunted him for almost all his life living only for vengeance. 

Yet he does in fact manage to kill the Whale God and live, if only for a brief time but long enough to hear Toyo echo that she must marry the man who killed the god in accordance with her father’s promise despite knowing he is already married with a child. His curse lifted, he understands that the whole village is affected by a kind of madness no longer understanding why a samurai’s daughter would agree to marry a man she didn’t love who was not her social equal. In a beatific state, he reflects on his rivalry with Kishu whom he comes to believe deliberately sacrificed himself in order to assure Shaki a survival he does not appear to want in order to ensure his own child would have a father. Discomfortingly, he asks Ei to forgive Kishu because of this fact, little acknowledging her suffering and reducing her once again to a token traded between men in their now concluded battle for masculine dominance. 

An old man having escaped the village’s madness had encouraged Shaki not to die for nothing, to live his life in rejection of his mother’s fatalistic deathbed instruction only to live until you die. In achieving his vengeance he reaches a kind of apotheosis becoming a Christ-like figure sacrificed on behalf of the village which has been liberated of the tyranny of the Whale God even if the Whale God has been exposed as merely a larger than average sea creature. Meanwhile, we can also see that modernity is hovering on the outskirts, the whale’s arrival is signalled by telegraph while Shaki’s childhood friend Kasuke (Yosuke Takemura) alone is able to see through the village’s “madness” leaving to study medicine in Nagasaki. When he returns a year later, Shaki relents and asks him to take his sister with him away from the maddening village towards a more enlightened land. 

The village is also surprisingly enough Christian, though the new religion does not seem to have eclipsed their traditional beliefs or practices. The fishermen still perform a ritual dance before a whale hunt and continue to demand vengeance against the Whale God even when cautioned against it. Shooting in intense gloominess Tanaka emphasises the sense of spiritual dread that accompanies this “ludicrous” vendetta, the village seemingly always cloaked in darkness as if awaiting its own destruction eventually hastened by the elder’s transgressive offering which in itself represents a small revolution that would make a peasant a king and therefore implode a feudal order that is already on its way out. The elder wants vengeance for glory, Kishu wants vengeance for gold, but only Shaki desires vengeance for peace and later wins it only to have nothing left to live for, ominously telling Ei to raise their son to become “a proud whaler”. Making great use of miniatures, Tanaka’s parabolic drama may park itself in the realms of tokusatsu but is in its own way stranger, and darker, yet also poetic in its examination of destructive obsession, traditional masculinity, feudalistic patriarchy, and existential futility through the story of a young man born to die for a father’s transgressive failures. 

Original trailer (no subtitles)

Odyssey 2023 Announces Stephen Chow in Focus

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This year’s Odyssey: A Chinese Cinema Season will be hosting a four-film Stephen Chow retrospective at London’s Prince Charles Cinema on Thursdays throughout June.

Forbidden City Cop

Period spy/wuxia spoof starring Chow as an imperial agent with a knack for zany inventions which comes in handy when he attends a conference which turns out to be a trap to kill all the doctors who serve the emperor.

Sixty Million Dollar Man

Chow stars in a Wong Jing & Raymond Yip Wai-Man comedy in which a rich and arrogant playboy is brought back to life by a mad scientist after being blown up by the yakuza who now want to kill him again.

Kung Fu Hustle

2004 comedy starring Chow as a petty thief in 40s Shanghai who desperately wants to join the Axe gang which currently dominates the city except for the small enclave of the slums in Pigsty Alley.

The Mermaid

2016 eco comedy starring Deng Chao as a heartless capitalist intent on bulldozing an area of outstanding natural beauty and Jelly Lin as a undercover mermaid sent to assassinate him only to fall in love instead. Review.

Stephen Chow in Focus screens at the Prince Charles Cinema, London, on Thursdays in June as part of Odyssey: A Chinese Cinema Season which runs 26th May to 30th June online and in-person. The full programme will be announced in due course and you can keep up with all the latest news by following the festival on Instagram and Twitter.

King and the Clown (왕의 남자, Lee Joon-ik, 2005)

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The feudal order conspires against everyone from minstrel to king in Lee Joon-ik’s Shakespearean historical epic, King and the Clown (왕의 남자, Wang-ui Namja). The Korean title might translate to the equally ambiguous “The King’s Man”, but in any case invites the question of who it is that is the “king” and who the “clown” though in practice it might not matter because their roles are to a degree interchangeable. Nevertheless, a minstrel’s attempt to transgress class boundaries eventually leads to tragedy but also perhaps defiance in his seizing of the little freedom that is given to him. 

The oppressiveness of the system is emphasised in the opening text which explains the historical background and reveals that the king of this story was considered a tyrant, though also thought to be sensitive and intelligent, while permanently damaged by the early death of his mother who was forced to take her own life because of machinations in the court. The King (Jung Jin-young) himself rails at the system complaining that he has no real power and is largely unable to overrule the advice of his courtiers who remain loyal to his late father and simultaneously force him to obey the rule of a man who is already dead. In this internecine feudal society, not even the king is free. 

This might in a sense explain his tyranny, borne both of an anxiety over the precarity of his rule (the text also reveals that he was deposed by his courtiers shortly after the film concludes) and is otherwise engaged in a kind of frustrated boundary pushing. At heart, he is a wounded and petulant child. His eventual decision to participate in the clown show put on by Jang-saeng (Kam Woo-sung) and his troupe of jesters hints at his mental instability and growing inability to discern reality from fantasy, or to a point perhaps there is no true “reality” for a king and so the distinction no longer matters as there is no real difference for him between a man “dying” in a play and dying for real. 

For Jang-saeng, however, there is a difference. He and his brother-in-arms Gong-gil (Lee Joon-gi) are technically on the run after Gong-gil ended up killing their manager to defend Jang-saeng who had tried to protect him from exploitation in being pimped out as a male sex worker to earn extra money for the company. It’s Jang-saeng who hits on the lucrative opportunities of satire after teaming up with three other minstrels in the capital and hearing tales of the King’s scandalous sex life. This obviously gets him into hot water with the authorities, though Jang-saeng talks himself out of trouble by convincing conflicted courtier Cheo-seon (Jang Hang-seon) to allow them to perform before the King who actively enjoys being mocked and brings the clowns into the palace to entertain him at his pleasure causing a further rift with his conservative courtiers who do not enjoy having their dirty dealings exposed through bawdy street theatre. 

The repeated visual motif of the tightrope emphasises the fine line Jang-saeng is walking as a commoner in the court. Cheo-seon had hoped their performance would show the King the extent of the corruption among his courtiers, but the results leave Jang-seong conflicted as he sees men die as a result of his comedy while failing in his primary goal of protecting Gong-gil from exploitation as he quickly becomes a favourite of the King again endangering their position as they become a target for the King’s mistress (Kang Sung-yeon), a former sex worker who had like them used her natural gifts to transgress the boundaries of class. Cheo-seon complains that it’s the King’s “lust for a boy” which has corrupted the court, while Jang-seong’s resentment may otherwise be unwarranted as Gong-gil appears to like and pity the King and may have come to his own decision about advancing his fortunes despite Jang-seong’s assertion that there are some things that should not be sold.  

But as Jang-seong comes to realise, all around the tightrope is an abyss. “Never knew a fool who knew his place” Jang-seong wrote in one of his plays and that is in someways his tragedy, that he dared to challenge the social order but in the end could not overcome it and neither could the King. Even so he may find a kind of freedom in seeking escape from a cruel and oppressive society in the only way that is available to him. “The world’s but a stage. Kingly is he who struts for a while, then exits in style” Jang-seong exclaims, a “sightless fool” who finally knows where he stands.

King and the Clown screened as part of this year’s Queer East .

Trailer (English subtitles)

Fantasia Confirms First Wave of Titles for 2023

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The Fantasia International Film Festival returns to cinemas for its 27th edition taking place once again in Montreal from July 20 to Aug. 9. This year’s festival will have a special focus on South Korean cinema marking the 60th anniversary of diplomatic relations between the two nations including the latest blockbusters such as the third instalment in the popular Roundup series, and a screening of the 4K restoration of 2001 classic Take Care of My Cat. The second wave of titles will be announced early next month with the full programme following in July. Here are the East Asian Films so far confirmed for Fantasia 2023.

Japan

  • People Who Talk to Plushies Are Kind – a collection of sensitive uni students pour out their worries to cuddly toys to avoid burdening others with their fears in Yurina Kaneko’s charmingly empathetic drama. Review.
  • Tokyo Revengers 2 Parts 1 & 2 – the long-awaited two-part sequel to the timeslip drama.

South Korea

  • Mother Land – stop motion animation from Park Jae-beom.
  • New Normal – horror anthology from Jung Bum-shik (Gonjiam: Haunted Asylum)
  • The Night Owl – period conspiracy thriller in which a blind acupuncturist witnesses the death of the crown prince.
  • The President’s Last Bang – Im Sang-soo’s ironic take on the assassination of Park Chung-hee.
  • The Roundup: No Way Out – third instalment in the popular series starring Ma Dong-seok (Don Lee) as a maverick policeman.
  • Take Care of My Cat – much loved female friendship drama from 2001 revolving around five friends heading in different directions after high school. Review.

The Fantasia International Film Festival runs in Montreal, Canada, July 20 to Aug 9. Full details for all the films will be available via the the official website, and you can also keep up with all the latest news via the festival’s official Facebook page, Twitter account, Instagram, and Vimeo channels.