Tengu Priest (お坊主天狗, Yasushi Sasaki, 1962)

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Disparate denizens of Edo are united in one thing in Yasushi Sasaki’s light hearted jidaigeki, Tengu Priest (お坊主天狗, Obozu tengu), revenge. Like many jidaigeki, what they really want is revenge against the evils of feudalism to which they have each fallen victim, but also acknowledge that they have found something better in being outside it in the solidarity that exists between them as outsiders free from the obligations of samurai society if also with loose ends waiting to be tied.

Once a hatamoto with a 1000 Koku stipend, Obo Kichiza (Chiezo Kataoka) is now a much feared figure keeping order in Edo. When some yakuza toughs are hassling the geisha Kozome (Hibari Misora) at the theatre, insisting that she serve them sake even as she reminds them she’s off the clock, one look from him stops them dead though Kichizo is also impressed with Kozome’s nerve. Like him, Kozome is also in Edo for revenge. Formerly a samurai’s daughter, she became a geisha to look for the man who killed her father in a stupid quarrel over a fencing duel. Kichiza, meanwhile, seeks revenge against the local lord, Honda Etsu (Masao Mishima), who killed his father in a fit of temper when he ordered him to commit seppuku for causing his son-in-law to fall off his horse but he refused. 

Loyal retainer Kinpei (Ryutaro Otomo) had begged for his forgiveness and insisted that he could get Etsu to reform but three years have passed and not only has he bribed his way to head office but his behaviour has declined still further. We see him cruelly cut down a maid seemingly for no reason, simply ordering his men to get rid of the body. Etsu has a reputation for random violence while drunk, but as he is the lord, there are no real consequences for him. His retainers cover up his crimes, and Kinpei’s sole attempt to talk some sense into him goes nowhere, meanwhile his chief adviser Shichinosuke (Sentaro Fushimi) is basically running the show telling others the lord is not in his right mind and cannot make decisions so he must make them for him.

They are all, including Etsu himself, victims of the feudal order in which the systems of power are necessarily corrupt. In his yakuza persona, Kichiza has struck up a friendship with another geisha, Kozuru (Naoko Kubo), who was actually a lady in waiting working as a maid at his estate. She has long been in love with him, but the class difference would have made any union impossible. Ironically, she remarks to Kozome that even in their present state they are still a Hatamoto and a lady in waiting so she dare not express her love for him. Only once his revenge is concluded and he’s fully abandoned his samurai status can Kichiza truly be free to embrace a relationship with Kozuru while conversely Kozome regains her life as a samurai’s daughter by avenging the death of her father.

Kozome asks for Kichiza’s help to track down the target of her revenge, but he also respects her wishes and understands that it’s something she must do herself as does eccentric sword sharpener Shinzaburo (Hashizo Okawa ) who actively stands back so she, another wronged woman, can stick the knife in. Hibari Misora’s role in the film is smaller than one might expect as her revenge subplot is secondary to Kichiza’s and she has relatively little screen time with only a brief musical sequence during a naginata dance though she does participate in the high octane final showdown in which all grievances are exorcised and a kind of order returned to the samurai realm even if it must be destroyed to so as Kinpei resolves to protect both the lives and livelihoods of their many retainers and the integrity of Kichiza, going so far as to congratulate Kozome on the successful completion of her revenge. 

Yet what made the whole thing possible was Kichiza’s own band of outlaw drifters whom he allowed to live in his home he later says just so that they would have a place to come and be together so that they might more easily reintegrate into mainstream society. He might have lost his domain and samurai status but has discovered something better in this accidental community. They may be in a sense almost like retainers to him, but if so they stay by choice rather than obligation and help out of a genuine sense of loyalty and affection. In essence, in taking his revenge, he frees himself from the oppressive nature of the samurai code and is able to live like an ordinary man lamenting that if only he and Kinpei had both been ronin they could have enjoyed their time together for longer. Lighthearted and cheerful despite its dark themes, the film is nevertheless a condemnation of the hypocrisies and abuses of a feudal society in which freedom is to be found only among those who live outside it.

Remember (리멤버, Lee Il-hyung, 2022)

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An elderly man suffering with a brain tumour and advanced dementia is determined to expose the abuses of the colonial past all too easily forgotten by the contemporary society in Lee Il-hyung’s remake of the 2015 Atom Egoyan film of the same name, Remember (리멤버). The film’s title works on multiple levels, firstly in the mind of the hero who both wants to remember and doesn’t as he feels his mind slipping away, and then in the minds of the men he seeks asking them both to remember the man who’s come calling with vengeance on his mind and who it is they really are. 

As in many other similarly themed films of recent times, Pli-ju’s (Lee Sung-min) main problem is that those who chose to collaborate with the Japanese during the colonial era and directly contributed to the deaths of all his family members have largely gone on to extremely successful careers at the heart of the establishment. Ironically enough, right-wing Korean nationalist ideology is largely pro-Japan and the legacy of Japanese militarism was a key component in the post-war military dictatorships of Park Chung-hee and Chun Doo-Hwan. To that extent, Pil-ju is the inspector that calls visiting each of the men who caused the deaths of his father, brother, and sister in turn while exposing a series of colonial abuses. One of the men he visits is a working professor who teaches that Japanese colonial rule was actually beneficial in that it helped “modernise” the society though building infrastructure such as roads and railways without really considering that they were largely built with forced labour. 

This casual disregard for human life has continued into the present day with the general Pil-ju targets, Chi-deok (Park Geun-hyung), also the head of the company, in which the Japanese effectively have a controlling share, responsible for a workplace accident that injured the father of Pil-ju’s getaway driver In-gyu (Nam Joo-hyuk) and refused to compensate him. Chi-deok, a hero of the Korean War, even makes a rousing speech instructing the audience that they must remember those who fell in defence of democracy which is a little rich seeing as his values are anything but democratic. Chi-deok also tries to justify himself to the police officer investigating the murder of the first man Pil-ju knocked off that those days were just about survival and that “Korea” no longer existed so all he could do to save it was to become Japanese. But like many of the other men, such as the professor who tricked Pil-ju’s brother into forced labour in a mine where he eventually died, he did so for personal advancement wilfully selling out his fellow countrymen throwing those who refused to change their names or continued to speak Korean in jail while sending off their sisters to become comfort women for the Japanese army. 

The first man that Pil-ju killed tortured his father to death on a trumped up charge so he could steal his land. It’s not even ideology, it’s just greed and oppression. Everyone keeps telling him that no one cares about this kind of thing anymore, but conservative politicians nevertheless continue to weaponise it suggesting that anything is permissible in the battle against communism while imperialism is therefore a lesser evil. Pil-ju’s dementia is a metaphor for the literal erasure of history and the simple act of forgetting, the process by which many of these men have been able to rewrite their pasts to justify their actions. Yet it’s also true that there are things Pil-ju too does not want to remember and actively denies until finally forced to reckon with himself, with his complicity, guilt, and regret that he was as Chi-deok puts it not all that different as a man who survived those times when so many did not. Shot through with a gentle humour, Lee’s admittedly unsubtle drama (a Japanese soldier named Tojo literally says he’s going end the pacifist constitution so Japan can start wars whenever it feels like it) is also a gentle tale of intergenerational bonding as Pil-ju comes to develop a paternal affection for his workplace buddy In-gyu that suggests the past is only exorcised when spoken and passed down to new generations free of justifications or omissions and most importantly remembered as it was by those who really lived it.

Original trailer (no subtitles)

Back To That Day (幕が下りたら会いましょう, Seira Maeda, 2021)

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A young woman facing a life crisis is forced to reevaluate her relationships with art, friends, and family after learning that her estranged younger sister has suddenly passed away in Seira Maeda’s indie drama, Back to that Day (幕が下りたら会いましょう, Maku ga Oritara Aimasho). Facing a patriarchal society, the young women at the film’s centre wonder if it’s better to chase your dreams even if they won’t come true or contend with the unfair demands of contemporary salaryman culture in the hope of achieving conventional success and a comfortable life. 

At around thirty, Manami (Rena Matsui) is beginning to lose patience with herself feeling that she’s achieved little in her career as a theatre director in the last 10 years while continuing to work part time at her mother’s hair salon. Her younger sister, Nao (Miwako Kakei), left abruptly for the city some time previously and the pair have hardly spoken since partly as we discover because of a high school falling out that continues to play on Masami’s mind in undermining her sense of confidence in her art. 

The two women have in many ways chosen different paths, Nao striking out by heading to the city and getting a regular office job and Manami staying at home trying to make it work in theatre but finding herself treading water. On the night that Nao dies, the sisters mirror each other each black out drunk collapsed in the street but only one of them is alone which in the end perhaps makes all the difference. Out to dinner with members of her theatre troupe celebrating an engagement, Manami has far too much to drink, much more than than anyone else or than is really appropriate becoming embarrassing in her belligerence as she lays into even her closest friends while others wonder why they bother with the troupe at all now that most of them are ageing out of their carefree days, have full-time paying jobs and growing familial responsibilities to take of. 

Nao, meanwhile as we discover, was pressured into drinking more than was wise by her boss at a semi-compulsory work do, an all too common form of power play in the contemporary working culture. Carrying her own share of guilt, Manami is alerted to this hidden source of her sister’s suffering by one of Nao’s colleagues, Mihashi (Manami Enosawa), who alone attended the funeral. Facing the same continued harassment, Mihashi is determined to confront her boss with the help of Niiyama (Kenta Kiguchi), an activist working on behalf of employees experiencing workplace bullying, but is later blamed herself with the implication that Nao drank on her behalf while she perhaps should have stayed to make sure she was alright before leaving for the last train. Her colleagues insist that Nao seemed cheerful and engaged with the party, while Manami and her actress friend Sanae (Nanami Hidaka) wonder if she wasn’t just playing the part, that in feeling disconnected from her family she wanted to feel accepted by those around her. 

In an unexpected turn of events, however, Manami decides to not to take Nao’s employer to task or attempt to change a dangerous and outdated workplace culture but to try and make peace with difficult relationship they had through restaging the high school play that set them apart which as it turns out was actually written by Nao but for which Manami had taken credit. Along the way she’s led towards a more commercial path by the duplicitous Niiyama who turns out to be a bit of a sleaze and not much better than those he claimed to be challenging. What she discovers is that restaging Nao’s play may not be the best way to honour her, gradually working through her grief and guilt by writing an original piece inspired by their relationship while reconsidering herself and her life up to that point. Of course, in one sense, she reduces Nao to a plot device in the mere motivation for her own creative rejuvenation while partially letting herself off the hook in discovering a family secret that explains a lot about her difficult relationship with her mother but does at least allow her come to terms with her sister’s death in letting her burn out bright just as in the alternate ending she’d crafted for Anna Karenina as a woman driven to extremes by the strictures of her society. 

Original trailer (no subtitles)

Hotel Iris (艾莉絲旅館, Hiroshi Okuhara, 2021)

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You can check out any time you like, but you can never really leave the titular Hotel Iris (艾莉絲旅館) at the centre of centre of Hiroshi Okuhara’s Taiwan-set erotic mystery drama adapted from the novel by Yoko Ogawa. At least, so it seems to be for heroine Mari (Lucia), a youngish woman stultified by a dull existence and controlling, possessive mother while haunted by the memory of her late father murdered when she was still a child. The goddess Iris, so we’re told, could fly to any place she wanted on her rainbow wings as perhaps does Mari, in a sense, in her circular, sado-masochistic, and largely epistolary romance with a middle-aged Japanese translator of Russian literature (Masatoshi Nagase). 

On an otherwise dull if stormy night, Mari is alerted by the sound of a woman screaming while manning the front desk. On investigation she finds an older gentleman violently beating a sex worker who manages to escape down the stairs while he calmly walks his way out. Despite this violent, dangerous episode Mari is intrigued rather than frightened, handed a crumpled note and drawn to the malevolent presence. Spotting him in the town she follows him to the beach where he explains he lives on a near by island across a makeshift bridge cut off at high tide which he likens to that of Iris’ rainbow connecting the worlds of the living and the dead. 

Mari may in a sense be chasing death in the figure of the middle-aged man who also obviously recalls the image of her absent father, she taking him on a kind of date to ice cream (which he does not appear to enjoy) by the sea as her father had done when she was a child. Yet the relationship that develops between them is erotic rather than romantic, Mari discovering a sense of empowerment in submission to the older man’s sexualised violence as he strips and binds her, tearing her clothes while watching himself in the mirror.

The presence of mirrors is central to their relationship, or perhaps to Mari’s fantasy as she reflects on the multiplicities of self it offers her along with a sense of endlessness as if she and the middle-aged man had begun to inhabit a world of two behind the glass. When she questions his true identity he replies only “I am You” which she later returns to him, “You are me”, signalling the selflessness which now exists between them if also leading us to question how much of this is happening merely in Mari’s mind bored behind the counter of the Iris and longing for escape. She borrows the name of an absent childhood friend, “Mary”, for her correspondence with the middle-aged man in order to keep her relationship with him secret from her mother while the main character in his book is also co-incidentally named “Mari” giving her at least three mirrored personas in this already complicated relationship one of which actively controlled by the middle-aged man and another by her mother. 

Meanwhile Mari begins to doubt him, witnessing a display of irrational violence and later hearing that the body of another sex worker has been discovered in the town. He told her he had no family since his wife passed away but turns out to have a mute nephew who later claims to be his stepson said to have lost his tongue to cancer though we later wonder if that is really case. In seducing the nephew/stepson she takes on a more dominant, masculinised role while he is later feminised by the middle-aged man if also becoming an embodiment of the triangular griefs that bind them, the boy for his mother, Mari for her father, and the middle-aged man for the wife is rumoured to have killed. 

Okuhara is not so much interested in solving the literal mystery of the middle-aged man’s potential as a covert serial killer as exposing Mari’s inner psychodrama as she attempts to process the unanswered questions of her father’s death, literally haunted by the image of him wondering whether or not she as loved as a child while straining to break free of her mother’s controlling impulses but otherwise trapped within the oppressive atmosphere of the Hotel Iris. Caught between Taiwan and Japan, Mari occupies a liminal state of constant inertia while spreading her rainbow wings in search of danger and excitement. Shot with a moody ethereality, Okuhara’s poetic psychodrama captures an almost gothic sense of intensity as the heroine investigates the mystery of herself through transgressive relationships with the living and the dead on permanently shifting sands. 

Original trailer (no subtitles)

The Inferno (地獄, Tatsumi Kumashiro, 1979)

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No one can escape from their sins according to the ominous voiceover that opens Tatsumi Kumashiro’s loose reimagining of Nobuo Nakagawa’s Jigoku, The Inferno (地獄, Jigoku). Then again, some of these “sins” seem worse than others, so why is it that a woman must bear a heavy burden for adulterous transgression while the man who killed her seemingly suffers far less? Perhaps hell, in this case, is born of conservative social attitudes more than anything else besides the darker elements of the human heart such as jealousy and romantic humiliation. 

Those negative emotions are however as old as time as reflected in the folk song which opens the film about a young couple, though not the young couple currently onscreen, who are eloping because their incestuous desire is not accepted by the world around them. The connection between the couple onscreen might also be deemed semi-incestuous for Ryuzo (Ken Nishida) has run off with the wife of his brother, Miho (Mieko Harada), who is carrying (what she claims to be) Ryuzo’s child. Unpei (Kunie Tanaka), the brother, finally catches up with them and shoots Ryuzo with a shot gun. Miho tries to escape, but her foot is caught in a bear trap and Unpei decides to leave here there to die, while Ryuzo’s jealous wife Shima (Kyoko Kishida) later does the same. The body is found by local hunters, and in a strange miracle the baby is born from Miho’s dead body while Miho is dragged to hell for her “sins” where she learns that her baby has been born in hell but remains above. Not knowing what to do, the locals give the baby, Aki, to Shima but she obviously doesn’t want it and so swaps it with a foundling thanks to a weird old man, Yamachi, coming to love this other child, Kumi, as a daughter. 

This is quite literally a tale of the sins of the parents being visited on the child, the 20-year old Aki (Mieko Harada) later lamenting that she has no identity of her own and is solely a vehicle for her mother’s revenge. Though she apparently ends up in the same rural town “by chance” knowing nothing of her past, she resembles her mother physically and discovers she has some of her talents such as an innate ability to play the shamisen. What she also has is a trance-like lust that bewitches the men around her, though this is in a sense complicated by the fact it does not seem to be of her own volition so much so as a manifestation of her mother’s curse. Thus she ends up sleeping with the vulgar younger brother of the man she actually likes, Suchio, who in truly ironic fashion is actually her half-brother. She describes herself as having her mother’s “tainted blood”, while Shima later adds in a degree of class and social snobbery revealing that Miho had been a geisha Unpei unwisely fell for and was unworthy even of being a maid in their upper-middle class household let alone the wife of the second son. 

For all of her resentment, Shima is otherwise a loving mother to her sons and even to Kumi whom she is able to accept as a daughter in a way she would never have accepted Aki who was after all an embodiment of her husband’s betrayal. Colder and more austere than Aki or Miho would seem to be, she clings to the mummified body of her husband kept in a secret vault as a secret triumph over her humiliation laughingly remarking that now he’s hers forever and will never cheat on her again. Even if she left Miho to die, Shima does not particularly resist her fate well aware that her son has fallen for his half-sister (which probably wouldn’t have happened if she hadn’t swapped babies) and merely hoping Aki can be convinced to leave town alone rather than plotting any more drastic action. 

But the inferno of hell envelopes them all, crying out for retribution as the cycles of repressed or inappropriate attractions repeat themselves. Kumi realises that her love for her brother, Suchio, is actually not inappropriate because they are not related after all but is then consumed by her own hell in realising that he does in fact love his biological half-sister but is uncertain if he accept damnation in order to pursue it. What she, Miho, and Aki are punished for is female sexual desire aside the arguably taboo qualities of its direction though in hell it seems men are punished for this too, or more accurately for giving in to it, in a way they often aren’t in the mortal realm. “They cut their own flesh and blood for the vision of a woman in the future,” the guide explains as the brothers and Unpei literally climb over each other reaching for an illusionary representation of Aki/Miho at the top of the tree. In the mortal world they do something similar, grappling with each other, mired in competitions of masculinity as mediated through sexual dominance, conquest, or humiliation. 

Yet Aki’s path to hell is also a confrontation with her femininity and her search for an identity as a woman by reuniting with the birth mother who died before she was born. Kumashiro’s visions of hell are terrifying and outlandish, a giant land in which the dead are thrown into a huge meat grinder they then have to push themselves. For the sin of eating meat, others are condemned to spend eternity eating human flesh. Miho has lost all sense of reason and is incapable of recognising her daughter seeing her only as another source of food but there is a kind of rebirth that takes place even if it’s only once again to be born in the underworld. Surreal and harrowing, Kumashiro’s eerie land of giant demons and shuffling corpses does indeed suggest that as the opening titles put it we all live our lives alongside hell.

Original trailer (no subtitles)

Curse of the Dog God (犬神の悪霊, Shunya Ito, 1977)

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By the late 1970s, Japan was a very prosperous place and the cutting edge of modernity yet old beliefs die hard and those who run afoul of a natural order they assumed had long been forgotten will pay a heavy price for their arrogance. After a four-year hiatus following the third of the Female Prisoner Scorpion films, Shunya Ito returned with a strange slice of folk horror The Curse of the Dog God (犬神の悪霊, Inugami no Tatari) in which it is indeed the city invaders who have transgressed these ancient boundaries in their wilful indifference to the natural world.

The conflict between these two Japans is clear in the opening sequence in which three men pass through a tunnel in a truck bearing the logo of a nuclear power company and emerge into a village where a group of boys jump out from behind a row of tiny haystacks wearing masks made of leaves. The boys crowd around the van asking the strangers why they’re here and they jokingly tell them that they’ve come to look for “treasure,” which turns out to be a quest to find uranium in the local mountains. Otherwise uninterested in the village or the landscape, the men back their truck into a dilapidated roadside shrine which then collapses, and subsequently run over a little boy’s dog which had attempted to stop their car by barking fiercely at them. Rather than stop to apologise or comfort the boy who is cradling his dead dog in his arms, the men sheepishly drive off as if embarrassed. 

Of course, the shrine turns out to belong to the Dog God who is guardian deity of these mountains and now incredibly annoyed not just by the destruction of the shrine and killing of the dog, but by the men’s intention to tear the natural world apart looking for something which could prove very destructive even if they claim they want to use it responsibly to fuel the economic rocket which is Japan in the 70s. The Kenmochi family, the head of which, Kozo, is the local mayor are very receptive to the firm’s entreaties and immediately grant them access to their land while arranging a marriage which at least in part dynastic between Kozo’s daughter, Reiko (Jun Izumi), and the head of the expeditionary group Ryuji (Shinya Owada). But once they return to the city, the other two men die in mysterious circumstances, one entering a kind of trance and walking off the roof of the hotel after the couple’s formal wedding reception and the other attacked by a pack of wild German Shepherds in the middle of Tokyo. 

Reiko is quick to exclaim that it’s all the fault of the Dog God, though it’s never quite clear whether or not she is aware that her family is the subject of an ancestral curse because they themselves offended the deities by getting their hands on the land cheaply when it was used as collateral for a loan. In contrast to the Tarumis, the family of Reiko’s best friend Kaori (Emiko Yamauchi) and her little brother Isamu (Junya Kato) who is the boy whose dog they killed, the Kenmochis put on heirs and graces and as if they were the ancestral aristocracy of this area rather than having made a speedy class transition thanks to someone else’s misfortune and the vagaries of the post-war era. The Tarumis, meanwhile, live in a much more humble home and dress in a much more traditional mountain village manner. Patriarch Kosaku (Hideo Murota) point-blank refuses to sell his land and will have little truck with Ryuji or the mine once it opens, leaving the family regarded as outcasts within the village. 

But then there is a definite and literal pollution signalled by the arrival of the prospectors. At a meeting, it’s suggested that the sulphuric acid they’re using to flush out the uranium in inaccessible areas of the mine could contaminate the local groundwater which is a problem when many families are still taking their water from wells but they all laugh it off. Sometime later Ryuji is horrified to see dead fish floating in the river, while his own in-laws, the older generation of the Kenmochi family, are also killed by ingesting contaminated water. A rumour arises that the culprit is the Tarumis who have poisoned the wells out of spite, and when Ryuji tries to raise the alarm after getting a positive result for sulphuric acid in the water supply the company tell him to pin it on them instead. 

The intrusion of modernity has interrupted the careful, if woefully feudal, balance of the village with terrifying and tragic consequences. Yet Kosaku is also surprised, asking how a city man like Ryuji could really believe in something like a “curse”. The shamans they bring in to do a ritual also blame everything on the Terumis, adding the suggestion that the ill will is motivated by Kaori’s sexual jealousy over Ryuji giving rise to yet another interpretation of the curse’s origin besides the Kenmochi’s class transgression and the unintentional offence caused by the destruction of the shrine. Then again, perhaps it really is all because of the Dog God in a great confluence of coincidences that have led to this incredibly strange and unfortunate situation. In the end, even the film’s purest character, the Kenmochi’s small daughter Mako (Masami Hasegawa), is possessed by the evil spirit and made to take her revenge with a remorseful Ryuji desperately trying to repair what he himself broke in the acceptance that he should not have come here and was the catalyst for this confrontation with fate. Weird and haunting even in its bizarre obscurity the film nevertheless makes a case for the protection of the dark heart beating at the centre of the contemporary society which speaks of something older that cannot be crossed and most specially by those hellbent on a hubristic path to prosperity that has little respect for the land.

The Hut (피막, Lee Doo-yong, 1981)

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We’re told that the titular hut in Lee Doo-yong’s 1981 shamanism drama (피막, Pimak) is a like a stopping place between this world and the other. Babies are born there, but more usually it’s a place where the dying are sent to expire. Located in a more literal liminal space on the outskirts of the village, it presents a borderline that keeps the villagers safe from the taboo of death. They say the souls of those who die there cannot return to haunt the village, which is to say the village is a place free of death and also of the grudges of the past.

That is, however, not quite true. During the colonial era, the heir to noble house, Seongmin, has fallen ill and is likely to die but is being cared for at home by his desperate family who have invited shamans from all over the county in an attempt to cure him. This has obviously annoyed the village’s resident shamaness who is forever telling them they’ve made things much worse for themselves by sidelining her and shunning the local goddess, but the cause of the boy’s illness is quickly rooted out by Okhwa (Yu Ji-in), a powerful shamaness who leads the family to a buried vase in the woods which has been broken allowing the trapped should of Samdol (Nam Koong-won), the former keeper of the hut, to escape.

The Old Madam (Hwang Jung-seun) immediately admits that she was the one who put him in there, though she did not know where the vase was buried. The Gang family has a curse on it which results in many of their sons dying young before they could father sons of their own and leaving behind young widows which are perennial problem in the rigidly Confucianist, patriarchal society that some may argue continues into the present day but is certainly in the ascendent in the 1920s and 30s. As in many films of this kind, managing the sexual desires of young women, which are acknowledged as normal and natural, under such an oppressive system presents a key challenge to the social order. Given the taboo against second marriages, the family’s large collection of widowed daughters are seen resort to acts of self-harm in order to quell their desires in the absence of men. When the second daughter-in-law falls ill after stabbing herself in the thigh with a silver dagger, the Old Madam is sympathetic but believing she cannot be saved sends her to the hut to die. But before she does, the Old Madam also orders Samdol to sleep with her on pain of death so that she won’t pass into the afterlife with her needs unmet. The Old Madam is after all a widow herself, if an older one, and understands the frustration and desperation the younger woman feels. 

But the decision she makes breaks another taboo for as he points out himself, Samdol is the lowest of the low, a commoner who deals with the dead. Not only is the sex itself non-consensual, but threatens the social order in its transgressive qualities, crossing a class divide while also occurring outside of a marriage. Of course, it takes place in the liminal space of the hut where such borders meet. Described as quiet, honest, and reliable, Samdol is a kind man who also patiently nurtures the daughter-in-law back to health with medical herbs from his garden and eventually reveals to her what he was forced to do by the Old Madam but the two later fall in love and conceive a child which of course means they must both die in order to preserve the social order. 

Okhwa arrives as a kind of inspector exposing the poisonous past of Gang family which after all probably did do something untoward in order to become prosperous which is why there’s a curse on it. We get the impression that she may have ulterior motives and almost certainly knows more than she’s letting on while otherwise looking for information. She is not in fact a shaman, though her mother was and a fairly legendary figure at that, but later becomes one and with it a kind of avenger mainly for women who suffer under this system but also for men like Samdol abused by the feudal class order and forever at its mercy. The shamaness is also of course a liminal figure who lives outside of conventional society which views her with suspicion as a woman with both power and independence.

But even Okwha is subject to the unwanted attentions of men who despite their insistence on a woman’s chastity believe themselves entitled to her body, not only the head of the Gang family (who is actually elderly and presumably survived the curse), but men in Western dress who snatch and rape her. Thus the hut also exists at the nexus of tradition and a seemingly destructive modernity ushered in by Japanese imperialism. After recovering from his illness following Okhwa’s guk exorcism, Seongmin insists he just got better on his own and there’s no such thing as ghosts. We’re told he studied abroad in Tokyo and in fact dresses in a Japanese-style student’s uniform complete with cape. He tells his mother that they’re making scientific advances in Japan and that it’s ridiculous to think a ghost could have killed the Old Madam and the head of the family who died in odd circumstances during the guk along with his uncle in Western dress who had raped Okhwa. He proves to her scientifically that someone could have merely set traps for each of them and points the finger at Okhwa as a likely murderess rather than a gifted spirit medium.

Perhaps we more “rational”, modern people might agree with him but the film seems certain that there are indeed vengeful spirits haunting the landscape, those who fell victim to the hut mentality and were deliberately cast out and left to die by their society who effectively exiled them in their death. Okhwa can’t exorcise the evil ghosts of patriarchy, classism, feudalism, or sexual repression but she can perhaps in part symbolically end their tyranny by dissolving the border and burning the whole thing down. 

The Military Policeman and the Dismembered Beauty (憲兵とバラバラ死美人, Kyotaro Namiki, 1957)

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The Military Policeman and the Dismembered Beauty (憲兵とバラバラ死美人, Kenpei to Barabara Shibijin) was apparently a substantial hit on its release, though to modern eyes at least it doesn’t quite live up to the salaciousness of its title. In fact, it seems a little more interested in reassessing the militarist past while attempting to rehabilitate an authoritarian power and reframing it as good and compassionate unlike the corrupted killer who is selfish and ambitious to the extent that he’s literally poisoning the militarist wells. 

What we’re first introduced to, however, is a rather familiar tale of a soldier who’s gotten a girl pregnant but now won’t marry her mainly because he’s onto a good thing with a pretty girl from a prominent family so his girlfriend’s in the way. Though we see a prelude to the murder, we don’t get good a look at the soldier’s face (though we do hear his voice) which on one level hints at the generalised violent threat of the militarist machine but is also a neat plot device that allows us to into the crime but still maintains the mystery. When we do see the actual killing, it’s surprisingly frank for the time period and disturbing in its sexual charge though there is no gore involved save a grisly discovery in yet another well. 

The killing occurred shortly before the regiment left for Manchuria, which seems to be one way the killer sought to move on and leave his crime behind. The first hint of the corruption is discovered by a gang of new recruits as yet unused to the militarist machine. They notice that the water in the well in the barracks is bad, but are at first bullied and insulted by another soldier who’s been there longer and gives them a rather priggish speech about the sanctity of the regimental water. What they discover is that the water tastes bad because there’s a dismembered torso in there and has been for the last six months. One has to wonder why the culprit would think this a good place to hide a body given the risk of discovery and increasing suspicion but as it turns out no one is all that interested. The Military Police aren’t that keen on investigating themselves, and then we get the familiar conflict between the local cops and the specialists as a top investigator, Kosaka (Shoji Nakayama), is assigned to investigate the crime and insists on doing so thoroughly rather than just beating their favourite subject into a false confession. 

Kosaka is then posited as a nice Military Policeman, an emissary of legitimate authority rather than bumbling provincials who are ridiculous and self-serving not to mention incompetent and resentful. We’re told repeatedly that Kosaka is prepared to work with the civilian police unlike the other military policemen who insist on militarist primacy and refuse to allow the detectives onto the base to investigate. He’s a representative of a less authoritarian age that looks forward to the democratic future, but he is also a part of that organisation himself no matter how different he may seem to be and cannot escape the overarching structures of militarism. Nevertheless, his edges are further softened by a nascent romance with the middle-aged innkeeper at his lodging house while his assistant is after her sister, a childhood friend who can’t stop calling him by his old nickname. 

The two of them investigate scientifically, making frequent trips to the pathologist to discuss theories and evidence though Kosaka is eventually guided towards the solution after seeing the young woman’s ghost. The local military police meanwhile fixate on another soldier who has a reputation for using sex workers, one of whom has recently disappeared, though Kosaka thinks the man is a just a crook with what modern viewers make think of as a sex addition that sees him steal supplies from the kitchen to sell in order to finance his visits to the red light district. The military police whip him in an oddly sexually charged manner to try to get him to confess, but he maintains his innocence. One of the motives for the murder was seemingly that the victim planned to expose the affair, taking her concerns to the killer’s superior officer in an effort to force him to marry her which would have ruined his career prospects in what is supposed to be an organisation of honourable men. Unlike Kosaka who shares his name with the writer of the novel the film is based on which may have been inspired by true events, the other military police are largely like the killer, arrogant, selfish and unfeeling though all Kosaka himself represents is a supposedly more benevolent authority that for his niceness may not actually be all that much nicer.

Laughing Under the Clouds (曇天に笑う, Katsuyuki Motohiro, 2018)

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A cheerful former samurai chooses laughter as the best weapon against existential anxiety in Katsuyuki Motohiro’s big budget adaptation of the manga by Karakara-Kemuri, Laughing Under the Clouds (曇天に笑う, Donten ni Warau). Set amid the chaos of the late Meiji social revolution in which the samurai are no more, Motohiro’s supernatural drama is in some ways uncomfortably reactionary even as it takes as its heroes the defenders of a burgeoning new democracy who, our hero aside, seem to have a tendency towards authoritarianism in their insistence on the kind of order only they can bring. 

Indeed, prisoners brought to “prison island” are coldly informed that “hope, freedom and peace. These are things of the past” because “once you’re in here you’ll never get out”, “you have no rights in here”. Most of the prisoners are here it seems because of their opposition to the new regime including the mysterious Fuma Kotaro former leader of a ninja clan wiped out by imperial forces now held in solitary confinement. The man we first see dragged in is apparently a former samurai struggling to adjust to his loss of privilege and unable to find new ways of living in a world of superficial equality. 

Yet it’s not this destabilisation of the social order which presents the moment of chaos so much as a prophecy that Orochi, a vengeful snake spirit, is due to make his return to Earth and wreak even more havoc. As the legend goes, Orochi brought clouds and rain which provided humanity with a bountiful harvest yet humanity resented him for his ugliness and so Orochi took revenge for their ingratitude by creating chaos. Tenka (Sota Fukushi), a former member of the Nile imperial Wild Hound squad, sees his familial legacy as the duty to combat the vicious cycle of hate through the power of laughter. His decision to leave the Wild Hounds after his parents were murdered by ninjas in order to care for his orphaned brothers is another indication of his essential humanity as is his determination that he will protect not only his town but whoever it is that has been selected as a vessel for Orochi’s return. 

These humanitarian concerns stand in direct contrast with the unfeeling authoritarianism of the Wild Hounds or the innate cruelty of the existence of a place like prison island where those who threaten the new regime are exploited as slave labour. On the other hand, the anger of the disempowered ninja clans is perhaps understandable even if their opposition to the regime, intending to harness the power of Orochi to overthrow the government, is an attempt to hang on to their privilege as a path back to the way things used to be. As such it’s they rather than Orochi who become the central villain though one could also read Orochi as an expression of the intense anxiety of the age especially as it invades the body of a young man himself feeling resentful and confused while looking for a sense of direction in a rapidly changing society. 

Tenka’s opposition is rooted in cheerfulness, in learning to laugh even under the clouds and becoming stronger for it though his otherwise openhearted nature stands in direct contrast with his oft repeated catchphrase “I am the law” as he enforces order in his small provincial town willingly delivering criminals and fugitives to prison island but also making a point of befriending a former ninja, Shirasu (Ren Kiriyama), he rescued after the raid which killed his parents in acknowledging that Shirasu himself was not responsible for their deaths only the chaotic world in which they live. 

Boasting some impressive special effects as Tenka and the forces of order team up for some spiritual magic to send Orochi back where he came from, Laughing Under the Clouds ultimately sells a positive message casting Tenka’s revolution as an ideal world of love, laughter, and happiness while simultaneously ignoring the oppressive qualities of new social model such as its shady prisons, lack of tolerance for opposing political views, and failure to make good on the promises of a classless society. Nevertheless with its fantastical production design and inherent cheerfulness it does perhaps suggest that laughter may be the only real salve for internal darkness.  

Original trailer (no subtitles)

The Eighth Happiness (八星報喜, Johnnie To, 1988)

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A literal series of crossed wires provoke romantic intrigue for three eccentric brothers in Johnnie To’s smash hit Cinema City Lunar New Year comedy, The Eighth Happiness (八星報喜). As so often in To’s subsequent films, a random instance of fatalistic chance changes each of brothers’ lives though not perhaps permanently as the surprisingly ironic coda makes plain. Even so, their parallel quests for love of one kind or another perhaps tell us something about the changing Hong Kong society in the midst of rising economic prosperity and looming Handover anxiety. 

Seemingly without parents, the three Fong brothers live together in a well-appointed multi-level home owned by oldest sibling Fai (Raymond Wong Pak-ming) who hosts a daytime television program titled Mainly Housewives which includes a cookery/agony aunt segment in which he attempts to solve someone’s relationship problems through food. As in many of Raymond Wong’s other roles in Cinema City comedies, Fai is feminised throughout not only in acting as the “mother” of the family preparing all the meals at home but also in his single status and the focus of his television show which nevertheless intros him with the James Bond theme. 

Second brother Long (Chow Yun-fat), meanwhile, actively camps it up claiming that he pretends to be gay in order to get girls after lulling them into a false sense of security. Despite being engaged to air hostess Piu Hung (Carol Cheng Yu Ling), he has a side mission going to sleep with a woman from each of Hong Kong’s 19 districts and is a relentless Casanova striking up an affair with unexpectedly chaotic department store assistant “Beautiful” (Cherie Chung Chor-hung). Youngest brother Sang (Jacky Cheung Hok-yau), meanwhile, is a painfully shy aspiring cartoonist who becomes an accidental white knight to a young woman caught up in a bizarre flashing incident in the local park only to be mistaken for the culprit himself. 

Each of the brothers is offered a new romantic possibility because of a telephone malfunction caused by an elderly lady driver forgetting her glasses and ploughing through local works mangling the lines. Sang is reunited with Ying Ying (and her martial arts champion swordsman mother) after overhearing a suicide attempt but ending up at her apartment by mistake, thereafter finding himself facing a challenge of masculinity on discovering that she already has a very buff and macho boyfriend who in his own way also seems jealous and insecure. Meanwhile, Long overhears a conversation between Beautiful and a colleague at the store about their ideal men, entering into passive aggressive courtship while discovering that her boyfriend is fabulously wealthy (or, at least, his father is) leading to a standoff in which he ends up proving his masculinity by burning money he doesn’t really have, smashing his own cheapo watch to intimidate the other guy into destroying his diamond Rolex, and then trashing the car he borrowed from Fai to expose the fact the other guy isn’t really wealthy or man enough to do the same because at the end of the day it’s his father’s money and he’s not so rich that these very expensive status symbols mean little to him. 

Fai meanwhile has a much more normal romance which is disrupted, mostly, by his brothers’ chaos and then near destroyed rather than forged through a misdirected phone call. After Long trashes his car, he asks Sang for the number for a repair guy but instead gets through to Fong (Fung Bo Bo) whose musician husband has just walked out on her seconds before which is why she’s quite rude to him on the phone, slamming the receiver down the second time he rings. Annoyed on a personal level Fai asks Long to troll her by ringing up at 3am every night causing her to injure her ankle and later fall on stage during a Cantonese opera performance. Then he ends up meeting her by chance in real life when she ends up buying the last of his favourite biscuits at a local cafe, only to discover she’s his interview for that day’s show where she’s supposed to talk about her art but finds his face so funny she can’t stop laughing. Had it not been for business with the telephone harassment they might have had a conventional romance, but the further machinations of the chaotic brothers soon convince her that Fai is not a reliable life partner. 

To convince her he’s really a good guy, Fai undertakes a grand gesture making himself the focus of his culinary/agony item by cooking up the spiciest soup imaginable and drinking it on live TV to atone but such a meaningless feat does nothing for Fong who doubtless is over romantic stunts and looking for something more concrete. Long’s grand gesture, by contrast, fares much better as he chases Piu Hung to a fancy hotel and makes a scene from the other side of the glass before falling in the pool while trying desperately to save an engagement ring while suddenly on the back foot after she learns about his philandering. Fai is only able to redeem himself through artifice, he and Fong signing through their romantic drama while performing Cantonese opera surrounded by the brothers and their girls trying at least to support him in his own romantic endeavour which their chaos has largely undermined. 

It’s another cosmic irony therefore that whereas the chaos of the misdirected telephone calls earns both Sang and Long everything they wanted in both career and romantic success, Fai who generally does the right thing ultimately loses out through another chaotic development while even Beautiful apparently achieves her dreams. Despite his earlier protestations during get phone call that Hong Kong was beautiful and there was no need to leave, Song and Ying Ying decide to travel the world perhaps expressing a degree of anxiety in pre-Handover Hong Kong, while Long is left with internalised anxiety over his new role as husband and father, and Fai is back pretty much where he started. A typical Lunar New Year nonsense comedy, there’s no disputing that much of the humour in The Eighth Happiness is of its time, but there is something of To’s later obsessions with comic fate and romantic farce that transcends Raymond Wong & Philip Cheng’s Cinema City silliness. 

Trailer (no subtitles)