Tag: 1950s

Nishi Ginza Station (西銀座駅前, Shohei Imamura, 1958)

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New directors at Nikkatsu were often expected to cut their teeth in the relatively safe realm of B-movie pop star vehicles. Usually running under an hour or so, the films were essentially feature-length advertisements for the artist’s latest song, which therefore had to feature prominently and be heard several times before the credits rolled. As one might expect, this was not a subject that especially interested Shohei Imamura when he was assigned a Frank Nagai movie as his second film, and he did, in fact, try to get out of it by insisting that he had no ear for music. These films were, however, to an extent considered fairly disposable, and as long as they featured the song, the studio didn’t much care what else a director decided to do with them. 

That said, the studio was no particularly happy with Imamura’s version as he gives the song pretty short shrift. Much of time, the film the film follows a henpecked husband’s attempts to reassert his masculinity while his domineering wife takes the kids on holiday. Narrated by Nagai who becomes a kind of MC letting us in on this improbable Ginza story, the film both subverts and eventually embraces contemporary notions of gender roles and marital relations. Jutaro (Shinichi Yanagisawa) is a rather mild-mannered man who has been in a sense emasculated in that he technically “works” at his wife’s pharmacy, though apparently doesn’t really do anything there and his role is mainly to sit quietly where his Riko (Hisano Yamaoka) can keep an eye on him. As he lacks a career, Jutaro is not really fulfilling the criteria of contemporary masculinity and has no real identity when a man’s purpose in life is generally subsumed by his occupation. Neither, on the other hand, has he moved into the domestic sphere as he seems almost afraid of his boisterous children who remain his wife’s responsibility.

Irony, what Riko most fears is that Jutaro’s masculinity will reassert itself. A forthright woman, she micromanages most of his life including instructing the pharmacy staff to ensure he takes the medicine she’s prescribed for him and to call her if he refuses. It’s this that amuses Yuriko (Kyoko Hori) who works at the stationery store opposite and has, in fact, been bribed by Riko to spy on Jutaro and make sure he doesn’t stray during her time away. Jutaro’s friend Asada (Kotoe Hatsui), a vet who ironically mostly performs castrations, is also desperate to escape his domestic responsibilities by getting rid of his wife for a few days, only she only agreed to go on holiday if Riko went with her. Unlike Jutaro, Asada rebels against the constraints of marriage and fatherhood in a more general way by frequenting hostess bars behind his wife’s back. Jutaro, meanwhile, has a tendency to retreat into fantasy remembering his wartime youth and his time on tropical island with an idealised indigenous girlfriend for some reason named “Sally”. 

The laid-back tropical island may in some respects represent of the antithesis of the high-pressured capitalism of the economic miracle that Riko in a way represents as a savvy, no-nonsense businesswoman, though in other ways, Jutaro’s problem is that he is not actually subject to these pressures because he lives in a kind liminal space engaging in neither the domestic or professional spheres. Nevertheless, it reflects a desire for freedom from the enforced conformity of Japanese society,. Asada, however, sees Jutaro’s fantasising as a dangerous displacement activity, suggesting that his frustrations may eventually provoke some kind of crisis. He tells him that he is emotionally constipated and needs to relieve the pressure by having an extramarital affair.

Though diffident, Jutaro eventually agrees and begins pursuing Yuriko but still continues to drift off to memories of the tropical island. In a way, he ends up venturing inside his fantasy after apparently becoming stranded while taking Yuriko on a boat trip and convincing himself he is no longer in Japan but has rediscovered a paradise of masculine freedom. Even so, he experiences a rather rude awakening that shatters his illusions and returns him to his original position as a man without a purpose or sense of identity. Riko maybe touched, reappraising her husband’s affection for his family, but remains in a dominant position. Jutaro can only bid his fantasy goodbye as the shutters of the pharmacy slam down over it. Nagai pops up in random roles throughout, such as a station master, shop owner, and in various other roles around town including the man in the moon and appearing as a mysterious figure carved into a cave, offering ironic comment on Jutaro’s antics and singing his signature song. The vision of Ginza Imamura presents maybe slightly at odds with that of the signature tune, though it does bear out something of the contradictions of Japanese society at a time of rising economic prosperity.

The Blue Pearl (青い眞珠, Ishiro Honda, 1951)

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An ama diver finds herself caught between tradition and modernity when a handsome young man arrives from the city in the debut narrative feature from Ishiro Honda, The Blue Pearl (青い眞珠, Aoi Shinju). Honda became fascinated by the lives of ama divers while filming a documentary about the Ise-Shima National Park and bought the rights to a novel by Katsuro Yamada in order to make use of the underwater filming techniques he’d developed to capture scenes of the women diving. In its way, the film also has an ethnographical component in incorporating elements of traditional village life such as the festival featuring Kagura dancing and puppetry along with ancient superstition.

It’s clear from the opening scenes that Nishida (Ryo Ikebe) is going to be a corrupting force in this environment as he disrespects the sea immediately after disembarking from the boat by petulantly throwing his empty cigarette packet into it. This action may make it seem as if he’s not altogether happy to be here, though he seems to adapt well enough to island life serving double duty as an assistant lighthouse keeper and schoolmaster. Apparently arriving on the same boat is a woman who is returning to the village after having run away to Tokyo. Riu (Yuriko Hamada) represents another source of corruption and is not fully accepted by the other islanders having become to a degree “foreign” in her urbanisation. Unlike the other women, she wears Western clothes and puts on makeup while behaving in a brazen and flirtatious manner. Despite having trained as an ama diver since childhood, she is no longer able to dive with the same dexterity as the other women and constantly brings in poor hauls or rotten shellfish.

According to lighthouse keeper Fujiki (Takashi Shimura) who offers some ethnographical detail while explaining the ama diver tradition to Nishida, a woman’s worth before marriage is largely determined by her skill in diving. Married couples mostly work together with the man operating the boat and reeling the divers back in from their deep dives. As such, it requires a high degree of trust as the diver must be sure the person on the surface will reel them in if they get into difficultly. Noe is currently the top earner among the women, but this is also partially because she feels herself to be something of an outsider. Her father was not from the island and eventually left her mother for another woman to start a new life in Hokkaido, while her mother also left and has not been seen since. She worked hard to become a good diver so that she could support her mother should she return in her old age, but is also tiring of the ama life and fearful of the prospect that there is nothing beyond it. At present, she’s paired with a local man, Shintaro (Kan Yanagiya), whom the islanders expect her to marry though she appears not to want to.

Her attraction to Nishida is then partly that for the outside world and an escape from the village. The local superstition against marrying outsiders seems to suggest that they can never really be fully accepted by the community and it is generally assumed that they will eventually leave rather than choose to live on the island. As Fujiki points out, diving makes up a significant proportion of the local economy, and so they do not want to risk losing a skilled diver who may choose to leave with a romantic partner from elsewhere. The superstition then serves a practical purpose in discouraging the ama from leaving, though it’s unclear to what degree they really believe in the retribution of the Dragon God. Despite Nishida’s prodding, Noe clearly believes in it to some degree as she eventually asks a shamaness for advice, but also disregards it when she’s told that she ought to give up on Nishida as nothing good will come from their relationship.

This superstition is perhaps why she comes to doubt Nishida when he unwisely agrees to dance with Riu after she walks into the lighthouse and puts on modern dance music to flirt with the other men. Riu does this originally out of jealously and resentment towards Noe who is regarded as the village’s golden girl but later claims to have developed feelings for Nishida, though her primary goal seems to be to ensure that Noe cannot have him. Noe, meanwhile, begins to lose her mind and starts diving recklessly claiming that she doesn’t care if she dies. The pair are positioned as diametrically opposed poles, the corrupted returnee from the city and pure-hearted island girl, yet in some senses Riu is also another possible future for Noe should she choose to leave the island alone. Both women are, in a sense, fighting for the different future that Nishida represents. He later suggests that he may leave to go to Hokkaido, the same destination as Noe’s father and in a certain way of thinking, still regarded as a new frontier society in contrast to the traditional life represented by the coastal village in the Ise peninsula. 

But pitted against each other, the two women eventually fall victim to the superstition in becoming obsessed with retrieving the blue pearl from the Dragon God’s well which is said to grant romantic fulfilment. Riu dives out too far and reaches the pearl first, but is trapped by a falling rock, perhaps the Dragon God’s revenge for leaving the island and abandoning the sea. She calls out to Noe for help, but she either runs out of air before she is able to free her or wilfully chooses not to do so. Noe’s relationship with Nishida is then forever cursed, as she’s haunted by Riu’s frantic cries for help and her own sense of guilt while remaining uncertain if she could have saved Riu if she had really wanted to. In the end, the two women destroy each other because their desires cannot be reconciled nor is either one really complete without the other. Riu cannot to return to the world of the village nor live a settled married life with a man like Nishida, but neither can Noe reconcile her desire for a more interesting existence off the island with the island culture that lives inside her and the ingrained fear of the Dragon God. In the end, they must return to the sea. Honda makes full use of the expressionist possibilities of the landscape as raging waves seem to stand in for Noe’s tumultuous emotions culminating in a terrifying storm as she confronts Nishida in an attempt to ascertain his true feelings. Don’t mock the sea, Noe cautions Nishida on his arrival in town, though it’s equal parts the awesome power of nature and the inability to let go of ancient superstition that do for her in the end.

Revenge of the Pearl Queen (女真珠王の復讐, Toshio Shimura, 1956)

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Born amid the labour disputes that engulfed Toho in the late 1940s, Shintoho began as a rather lofty endeavour mostly geared towards artistic films, but after a series of box office failures was soon in the red. Impresario Mitsugu Okura was brought in to turn the company around, but his ethos was decidedly populist. He shifted the studio away from the auteurist focus of its early days towards the racy dramas and ghost films with which it would become associated. 

Revenge of the Pearl Queen (女真珠王の復讐, Onna shinju-o no fukushu) was key to this transformation and made a star out of its leading lady Michiko Maeda who had been discovered working in the kimono department of the Mitsukoshi department store. Though sometimes billed as the first mainstream feature to depict full female nudity, what it really sells is the promise rather than the reality. The nudity in the film is generally abstract or artistic, shooting Maeda from behind and at a distance amid nature or capturing brief shots of her rear as her skirt flutters in the wind. Otherwise, she is seen in loose, torn clothing or with her hands covering her bare breasts as she, ironically, tries to escape from a series of men trying to assault her.

Adapted from a novel by Yoshihisa Aoki, the film is also inspired by a real life incident in which a group of men and one woman were marooned on Anatahan island at the end of the war. The men eventually ended up killing each other over the woman. The same incident inspired the 1953 film by Josef von Sternberg. Natsuki (Michiko Maeda), an office worker, is engaged to diligent employee Kizaki (Ken Utsui) and about to undertake a trip abroad with her boss, Asamura (Susumu Fujita). An early scene sees their passports arrive with some fanfare as it was still difficult at this time for ordinary people to acquire one or indeed to travel outside of Japan. But it soon turns out that her boss has an ulterior motive. Kizaki is framed for the murder of the company president, while Asamura first attempts to blackmail Natsuki into entering a sexual relationship with him, then tries to assault her when she refuses. She manages to get away from him, but he chases her and she ends up being thrown overboard.

She then washes up on an island and is “rescued” by five shipwrecked sailors. Three of them are desperate to rape her, while the oldest of the men Ishizuka (Saburo Sawai) is against it and tries to protect her along with his son-in-law to be Yuzo (Shigeru Amachi). Ishizuka takes the men to task and asks them how they could show their faces in Japan having done something so heinous, but they just laugh at him. In some ways, this seems to be an echo of wartime atrocities and the fishermen stand-ins for men who did terrible things overseas and then were able to forget about it and live normal lives in post-war Japan. The same is true of Asamura whose wartime service in intelligence is often referenced, though his subordinate Noguchi (Tetsuro Tanba) later suggests he’s embellished his record. Asamura isn’t even his real name, though he’s been able to build a business empire for himself largely based on fraud, tax evasion, forgery, and apparently also drug smuggling. He used Kizaki as a foil to kill his boss and take over the company, while hoping to also bed Natsuki at the same time.

Nevertheless, after the three aspiring rapists turn on each other and are killed, Natsuki discovers a wealth of riches under the sea while attempting to save one of them from a whirlpool. Spending her entire time diving for pearls, she becomes incredibly wealthy and is able to rebrand herself as “Helen Minami”, a Japanese-American “pearl queen”, on her return to Japan. Sharing her riches with Ishizuka and Yuzo, the trio plot revenge hoping to clear Kizaki’s name and expose Asamura’s corruption. They use the money to attack them through the stock market while also discouraging their clients from doing business with them until the company is finally on its knees. The crows are coming home to roost for Asamura with Natsuki returning to expose all his wrong doing, though such occurrences were perhaps rare for other men like him in reality. By reinventing herself, Natsuki is at least able to cure this corruption and restore her innocent connection with Kizaki in a dramatic nightclub showdown in which justice is finally served.

Goodbye, Hello (あなたと私の合言葉 さようなら、今日は, Kon Ichikawa, 1959)

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A pair of young women reassess their views on marriage when one breaks off a long-term engagement and the other unexpectedly falls for her spurned fiancé in Kon Ichikawa’s witty comedy, Goodbye, Hello (あなたと私の合言葉 さようなら、今日は, Anata to Watashi no Aikotoba: Sayonara, Konnichiwa). Exploring a change of social mores in the late 1950s as the economy improved and it became easier for women to lead more independent lives, the film ends with a sense of liberation as the heroine’s desire to reject marriage in favour of self-fulfilment is validated by her departure for America to study abroad at her company’s expense.

On the other hand, it’s a lack of direct communication that causes most of the issues as everyone seems to want someone else to explain their feelings to a third person rather than frankly stating their desires. Kazuko (Ayako Wakao), a woman with an engineering degree working for Nissan Motors, is subject to an arranged marriage set up by her father and his friend that she will marry his son, Hanjiro, who has since moved to Osaka. She wants to break it off, she says because her father can’t look after himself, and asks her old university friend Umeko (Machiko Kyo), who also lives in Osaka, to explain it to him plainly because she is someone who is good at that sort of thing.

Umeko shares Kazuko’s rather low opinion of marriage. She thinks that all men are idiots and marriage is only for dim women who can’t by on their own. For some reason, however, she is quite smitten with Hanjiro and immediately changes her mind. However, her adoptive brother who was brought in to inherit her family’s sushi business, has always assumed she’d eventually marry him, which is why she’s consistently turned down even promising proposals from various suitors despite growing close to aging out of the marriage market. Meanwhile, Kazuko’s air stewardess Michiko has a crush on their over helpful neighbour, Tecchan, though he is actually interested in Kazuko and just assumes she will also be interested in him if he can finally find a steady job after graduating from university.

The men are both more conservative and more romantic. They make a lot of assumptions about women’s feelings and intentions, the chief among being that will ultimately want to become wives and mothers, but they also reject arranged marriages and say they want to marry for love. Of course, they may also be a way of resisting commitment and rebelling against their parents’ control, but they also seem to be interested in romantic fulfilment in a way that is unimportant to some of the women. At its most cynical, the film seems to say that in the end, anyone will do and marriage isn’t much different from a job application in which both parties weigh up the advantages and disadvantages of each candidate and make a rational decision of which offers the best terms. Some fear that Kazuko is held back because her widowed father is incapable of looking after himself in a society which inadvertently infantilises men, but their solution is not that he should learn how to cook and do laundry, rather that he should simply marry again. Hanjiro similarly remarks that he could overcome the barriers to Kazuko’s marriage if he had money by hiring a housekeeper for her father while he still lives with his widowed mother who presumably takes care of him.

But in the end, Kazuko is just using her father as an excuse because what she really wants is to continue with her career. The company have offered her the opportunity of studying abroad in America, but she is afraid to accept it because of the social expectations placed on her. A repeated motif sees Umeko tell her to take off her glasses so that she sees the world less clearly and is almost seduced by conventionality. Her father pressures her to marry, but at the same time does not actually want her to, because he does need someone to take of him and is emotionally unready to let go of his children.

But Kazuko also feels as if she needs her father’s blessing to go abroad and just as she was unable to break off her engagement in person or through a letter, is unable to ask for it until her father volunteers it for himself having realised he may be holding her back in another way. Nevertheless, his solution is that Michiko and Tecchan should move into the attic, even if it’s Tecchan who will presumably be handling the domestic chores such as cooking and laundry. Umeko too seems to have found a third way, marrying a salaryman to become a salaryman’s wife, but still planning to open a branch of her family’s restaurant in a Tokyo department store. Each of the women gets what they want and the men are sort of forced to go along with it, but somehow everyone seems to have ended up in the right place with Kazuko’s decision to reject marriage entirely validated as she seeks new horizons in the wider world.

The Crowded Train (満員電車, Kon Ichikawa, 1957)

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The Japan of 1957 moves like clockwork in Kon Ichikawa’s absurdist satire, The Crowded Train (満員電車, Manin densha). You can’t expect a seat to be there just because you want to sit down, according to go-getter Tamio, you have to fight for your place on the crowded train that is the post-war economy. His horologist father raised him to prize things like order, precision, and self-reliance, yet the irony is that in a nation like this, if everyone else’s clocks are wrong and only yours are correct, you may be better off resetting them.

Nevertheless, Tamio (Hiroshi Kawaguchi) comes to think of himself as part of the machine and does his best to slot himself into the rhythms of contemporary urban life. People move around in the same way as the bottles manufactured at the brewery where Tamio gets a job after graduating from a top university. But he soon learns fitting into the system requires a degree of compromise. On his first day at the office, he’s told off by his new boss for being overly efficient. He finished all his work before 10:30, but his daily quota is fixed and his productivity only makes things difficult for others. The head of brewery anticipates that increasing automation will allow them to increase efficiency through shedding personnel, only the unions and cultural practice won’t let them. Tamio is one of only three people was recruited for his skills. The other seven joining with him are nepotism hires that will likely drain resources due to their lack of ability, but will be promoted anyway because of their connections. 

In any case, he might have hoped for a better job after graduating from such a good university. A rational man like his father, Tamio meticulously works out how much he can expect to earn over a lifetime subtracting things likes taxes, insurance, and the costs of raising a family. It turns out, the salaryman life is rather disappointing and there’s relatively little reward at the end of it. His constant toothaches and mounting health problems are manifestations of his anxiety and buried desperation. He lives in a company dorm with no furniture surrounded by long corridors of identical rooms. Everyone leaves at the same time every morning to take their place on the train. His colleague Sarai (Eiji Funakoshi) tries to make friends with him, but also explains how most of the other men in the building have been ruined in one way or another by the salaryman life. One has returned to the dorm after his wife left him. Another has a heart condition, but has run through his sick leave and has no choice but to return to work. Tamio only got his position because the previous occupant of his room jumped from the window. 

Sarai says that he held off on making friends with Tamio because he was afraid of him. Graduates overthink things, he says, and are ill suited to the regimented life of a salaryman. The film opens with another kind of conveyor belt visualising the expansion of the educational sector beginning with a handful of graduates in the Meiji era to the present day in which there are so many the ceremony has to take place outdoors in the rain. Tamio loses his job after falling into a coma for month without giving prior notice and is told by a friend he asks for help that they just don’t need graduates from top universities. He’s eventually only able to get a job as a school caretaker by leaving his degree off resume, but is then abruptly fired when they find out. Despite the system apparently overproducing graduates it has no need for, all the teachers want their kids to university and are open to Tamio’s plan to set up school to teach people how to get in.

Meanwhile, Tamio’s father has since entered a mental institution and is apparently very happy there. Everyone else is mad except for me, he claims, but also appreciates the sense of order and precision he couldn’t find in the outside world. The doctors find it impossible tell patients apart from visitors suggesting lack of division between sanity and madness, while Tamio’s father had originally accused his mother of insanity simply for being cheerful. Cheerfulness or insanity seem to be the only ways out of this impossible situation as Tamio desperately tries to hold the roof on his shack during a storm while his mother is just happy to be able to live with her son and hopeful that her husband will get “better” so they can all live together again. “There is always another school year ahead of you,” the head teacher of the primary school tells his new charges somewhat omniously, suggesting that they too are destined to spend their lives fighting for a seat on a packed-out train with no clear destination.

Mr. Pu (プーサン, Kon Ichikawa, 1953)

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Perhaps ironically, film censorship under the American Occupation was just as heavy as it had been under the wartime authorities if tilting in a different direction. Depicting the feudal past and straitened present were equally discouraged, as was anything that showed the Occupation forces in a less than ideal light. These restrictions were, however, lifted when the Occupation came to an end in 1952 and Kon Ichikawa’s adaptation of the comic strip by Taizo Yokoyama, Pu-san (プーサン), is a relatively early attempt to address this second round of post-war chaos characterised by high unemployment and defeated hopes for the future.

Yokoyama apparently settled on the nickname “Pu-san” just because it sounded funny, though the strip later moved away from the title character to focus more on an ensemble. That may be why the name is never mentioned during the film which also incorporates elements from another Yokoyama strip, Miss Ganko. The film then focuses on mild-mannered maths teacher Noro (Yunosuke Ito), a widower and war veteran living in a boarding house where he has developed a crush on the landlady’s daughter, Kanko (Fubuki Koshiji). Noro is the sort of person destined to suffer in life as evidenced by the opening sequence in which he is almost run over by a truck, but actually ends up injuring himself by becoming entangled with a fire hydrant in his botched attempt to move out of the way.

Nevertheless, he is really at the centre of a collection of people who are struggling amid the difficult economic environment of the early 1950s in which the nation still has not fully emerged from post-war privation. His boss at the school where he works (Daisuke Kato) is clearly exploiting his nature as someone unlikely to complain about ill-treatment by asking him to work both the day and night shift for no additional pay while forgoing a pay rise he suggests he may later to give to the other teachers. Noro goes along with it because he thinks it’s better to have a job than not and others are hard to come by. His students, meanwhile, are ideologically volatile, flirting with communism or trying to defend the nascent capitalism of the democratic society. It’s one of his students that invites him to the May Day march which leads to him being caught up in the “Bloody May Day Incident” of 1952 in which the police fired on protesters opposing the Anpo security treaty killing two and injuring 2,300 people.

Because Noro is an unlucky person, a photograph of him at the event is published in the newspaper which leads to him being fired from his job. He’s then thrown into a world of job hunters jostling for work outside the employment office with seemingly hundreds of applicants for every position. Many assume him to be further up the queue because he is a university graduate, but it’s clear that things like that no longer really matter in the post-war society and may even hinder his prospects. The job he eventually finds, thanks to his landlady’s recommendation which she only gets for him with the expectation of being able to raise his rent, is working as a deliveryman for a sewing machine company. 

After the war, Singer Sewing Machines gave the patent for the Singer 15 to Japanese factories so that those which once manufactured munitions could transition to making sewing machines. However, most in the film seem to be aware that these factories are actually still making bullets for machine guns, which turns out to be the case at the factory where Noro gets a job. Japan’s post-war recovery will largely be powered by manufacturing munitions and military equipment to be used in the Korean War. This leaves Noro understandably conflicted and leads to an ongoing sense of confusion about the nature of this new “pacifist” and “democratic society”, though he justifies himself that his is only a light crime as his complicity extends only to the delivery and not to the manufacture of these deadly weapons. The ranks of the protestors at the May Day march are contrasted with those of soldiers once again marching through the streets. Harried doctor Tezuka (Isao Kimura), sick of having to rush through patients, has apparently joined the Self Defence Forces instead. 

“Miss Stubborn” Kanko, by contrast, has a good job in a bank and though she goes on a kind of date with Noro, has fallen in love with a colleague she wishes to marry. Her mother objects to the match because her boyfriend is only a middle-school graduate, but as Kanko points out he’s had a steady job and worked his way up since he was 16. A university degree might not mean very much at the present time and those who entered employment earlier might actually have a head start. In a rather cruel moment, Noro overhears Kanko tell her mother that university graduates like him are “boring” while simultaneously suggesting they take part back of the area he’s currently renting to rent out separately without reducing his rent so they can make more money. Her father, an accountant who’s ironically never made enough to pay tax, has made himself ill through overwork leaving them largely dependent on rental income. Kanko intends to continue to working after marriage, though expects that her husband will eventually be promoted to a position offering a salary that will support a family.

This is not a realistic prospect for Noro, who has now essentially been cast aside by the post-war society. His hopes of romantic fulfilment with Kanko have been dashed, exposing his vision for a rosy future as nothing more than a delusional fantasy. Caught between idealistic students who have been, like him, displaced in the new democratic era, and amoral capitalists like his former boss and landlady, he has little other choice but to retreat into the mist of an uncertain future. Unexplored subplots including a sleazy right-wing politician’s collusion with the bank manager, hint at a still murkier world of backroom deals ruled by self-interest that betrays the “democratic” ideals of the new society along with those of a man mild-mannered man like Noro who can only survive by embracing his troubles with good humour.

Last Days of the Samurai (琴の爪, Hiromichi Horikawa, 1957)

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Adapted from the final part of Mayama Seika’s cycle of kabuki plays recounting the story of the 47 ronin, Hiromichi Horikawa’s Last Days of the Samurai (琴の爪, Koto no Tsume) follows the avengers in the days after the Ako raid as they await their fate knowing that they will likely be condemned to die. Essentially a romantic tragedy, the tale focuses on Jurozaemon Isogai (Senjaku Nakamura) whose samurai resolve seems a little too solid to the men’s leader, Kuronosuke Oishi (Matsumoto Hakuo I), who worries that it may be an all too vulnerable artifice. 

Jurozaemon is the most dispassionate or perhaps pessimistic of the men. Though the ronin are held in high regard by the people, the opening scenes see street vendors cashing in by renaming their products such things as “Loyal Retainer Rice Cakes” along with a young man being arrested for committing a similar act of revenge, and the men are assured that the shogunate is urgently searching for an excuse to pardon or exile them, Jurozaemon is certain they will die. He thinks their jailor, a kind man named Den’emon, was only trying to boost their morale and that the fact they have been sent flowers by the powers that be is coded message designed to let them know that their death sentences have already been issued.

While the other men express their anxieties, Jurozaemon alone remains stoic, which is what worries Oishi. He fears this may be an act of bravado on Jurozaemon’s part designed to mask his internal conflict and that, therefore, if they are called on to commit ritual suicide, his resolve may crumble and embarrass them all in death. It’s the question of Jurozaemon’s resolve that is at the heart of the play as it faces a challenge from a young woman, Omino (Chikage Ogi), to whom he had once been engaged. Jurozaemon laughs off the affair and tells Oishi that Omino means nothing to him. He says that he only agreed to marry her for strategic reasons in service of their revenge plot and points out that Oishi did the same with several women himself. Oishi does not deny this, but does admit that even if his primary reason for associating with them was not romance, he did enjoy their company. He wonders if Jurozaemon is playing down his feelings for this woman and if they will eventually cause him to waver in reluctance to leave this mortal life behind.

In one sense, neither Oishi nor Jurozaemon express regret for using women in this way, but, at the same time, the almost crazed devotion of koto-player Omino forces them to reckon with the ethical dimensions of their actions. Unable to understand why Jurozaemon suddenly walked out on her, she demands to be let into the compound to see him. It’s imperative to her that she find out what his true feelings really were, if he ever really loved her or was only using her for his mission of revenge. Unable to gain entry, she eventually convinces her father’s friend Den’emon (Ganjiro Nakamura) to sneak her in dressed as a boy, but unfortunately, her disguise fools no one. Nevertheless, on learning that they are to die, Oishi relents and has Jurozaemon brought to her, perhaps hoping to answer the question for himself. Jurozaemon, however, treats her coldly and says that he was only using her. It seems that he does this as a means of protecting her, hoping that she will go on to lead a long and happy life with someone else rather than join him in his ritual suicide. 

The question is therefore answered to the point of perfection in that Jurozaemon is unshaken in his samurai resolve while allowed the poetic expression of his human feelings in having kept one of Omino’s koto picks on his person until the moment of his death. Horikawa keeps the deaths off screen with only a retainer calling out the names of those who are to die, lending them an elegiac quality that restores their righteousness rather than condemning the absurdity of their deaths. One of Toho’s 60-minute “Diamond” B-movie series, the film mixes an ironic humour in the men’s consternation realising they don’t actually know how to commit seppuku because none of them have ever seen it, to the sudden emergence of 47 ronin merchandise, with the gentle melancholy of tragic romance and the effects of these men’s obsessive revenge on those they’ve left behind.

Age of Nudity (素ッ裸の年令, Seijun Suzuki, 1959)

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Stylistically speaking, Seijun Suzuki’s Age of Nudity (素ッ裸の年令, Suppadaka no Nenrei) is one of the least interesting of his early phase and features only brief moments of innovation such as using the cameo effect for Sabu’s flashback and elements of his taste for surrealism with unexpected cutting between events. It does however have something a little more interesting to say about the world of 1959 through the eyes of someone in the process of becoming an angry young man.

The film opens with Sabu (Saburo Fujimaki) in his school uniform gazing at motorbikes and exclaiming that adulthood must be wonderful because you can ride a bike whenever you want. Ken (Keiichiro Akagi), the leader of a group of mainly orphaned delinquents, shows him that he could do that now. His gang make a habit of “borrowing” bikes and makes money through reckless drag races. Ken’s instructions that the bikes must be returned afterwards is symbolic of his desire to live a more honest life. When Sabu gets involved with actual crimes such as robbing a local food stand, he becomes very angry with him for compromising his more noble vision of what this group should be. 

But Ken is also working with a newspaper reporter and selling him insider stories about pre-teen “delinquents” . It seems as if every day is a slow news day in the Japan in 1959, and the reporter continues to plant scare stories in an effort to create a moral panic about feral children. Ken seems to think that he’ll keep them out of it and not actually report on anything too back that directly involves them, but of course his conviction is naive. Nevertheless, he convinces himself that he’s doing it all for the group so he can get money to buy a fishing boat and support everyone through honest work. But at the same time the fact that it’s the newspapers echoes the ways in which these children have been pushed out of society, while also ironic in that the reason Sabu loses his pair round is because he’s unfairly called a troublemaker when trying to get a reluctant customer to finally pay her bill.

The newspaper round incident bears out the ways in which Sabu is unable to control his temper and his frustration often turns to violence. The reporter asks a friend of his at school hoping he will badmouth him, but the only says that he’s not a bad kid, it’s just that his family’s poor. What Sabu most wants is to stay in school, but his parents won’t pay and his mother even says that he’s getting above himself. Poor people like them don’t go to school they just work. But Sabu’s desire to break that barrier is thwarted by social prejudice and the frustration it arises in him. He first looks up to Ken as a role model, but is also the most betrayed on realising that it was Ken who leaked info on them to the press and that he’s planning to take their share of the loot and make a new life for himself alone in the country.

Humiliated after having been betrayed by the newspaper man, Ken then reverts to Sabu’s way of thinking, that as old as he gets this society won’t respect him. So perhaps he no longer needs to respect it or to stick to the nobility he was trying to teach the kids. Adulthood won’t be what we expected, he tells Yoko, as if he had thought that on turning 20 he’d suddenly be more respected and that he’d be able to forge his own future by buying a boat and becoming a fisherman. The film’s title does not translate particularly well, but the nuance is more like “the naked age” where age refers to that of a person rather than to an era. Sabu goes to the beach and marvels that everyone is “naked”, or rather that they’re all scantily clad in swimwear, and are therefore all the same with the divisions of class and wealth temporarily dissolves. But at the same time it’s more that he himself is naked in that he’s at his most raw and vulnerable. He feels himself to be alone, and has no role models to look to for how he should live his life. Resenting his father for bowing and screaming and his mother for her lack of ambition, he wants more for himself but also can’t find a way to get it. 

The fact that Ken is eventually killed in a fiery crash signals him out as a false prophet. The person the children should have been listening to was the homeless old man (Bokuzen Hidari) who appears in a vision of beatific pastorally at the film’s conclusion posed on a green hill with the sun behind him. Though the children sometimes make fun of him for his disability and what they see as a failure at life, the old man laughs it off and is constantly happy living in a tent with his little dog. He encourages the children and gives them helpful advice that helps to overcome the failures of their birth parents, while his presence suggests that true happiness is to be found only on escaping contemporary capitalist society. Sabu too perhaps comes to a similar conclusion, realising that their “independence” is an illusion when they have to compromise themselves morally in order to earn money. Ken may have given them false hope, but perhaps the old man is different in living his own “independent” life defined by humanism and simplicity free from the constraints of a society which only values and status.

The Mother Tree (怪談乳房榎, Goro Kadono, 1958)

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An amoral ronin worms his way into the home of a famous painter with the intention of stealing his wife in Goro Kadono’s eerie tale of ghostly revenge, The Mother Tree (怪談乳房榎, Kaidan Chibusa Enoki). As might be expected, it doesn’t go particularly well for him. He is, though, perhaps a symbol of the latent fear of social interlopers and those displaced within the Edo-era class system. Namihei (Asao Matsumoto) claims that he was let go by his master for being too interested in painting, though is otherwise focused on short-term gains and causing destruction.

Shigenobu (Akira Nakamura) is said to be “the greatest artist in Edo”, and is certainly very much in demand. He is father to an infant son, Mayotaro, and husband to devoted wife Kise (Katsuko Wakasugi). He appears to be a good man, if a little scatterbrained and hugely overworked, which is one reason why he was grateful to take on a pupil. The irony is that both Kise and the family’s maid Hana (Keiko Hasegawa) remark on what a nice guy Namihei is and how glad they are to have him in the household. He’s even good with the baby who apparently likes to be held by him. All of which suggests that he might have actually had talent for painting and could probably have succeeded Shigenobu, in time, if hadn’t been such a terrible person. 

Unfortunately, however, Namihei reminds Shigenobu that he promised to paint a freeze for a temple some distance away and had sort of forgotten about it. An impulsive soul, Shigenobu decides he’d better leave right away if only to shake off this sense of unfulfilled obligation that’s been plaguing him. He entrusts the women of the household to Namihei in his absence and has no reason to fear any harm may come to them while he’s away. Namihei, however, attempts to rape Kise as soon as he leaves. Though she resists him, he threatens to kill her son and she is forced to give in to a prolonged period of sexual exploitation.

This is actually quite a dangerous move on Namihei’s part considering that the penalty for adultery under Tokugawa law is death, which might be why he finally ends up killing Hana after she witnesses Kise being abused and tries to help her. Namihei evidently doesn’t have a long-term plan for how all this is supposed to pan out and panics on hearing that Shigenobu will be returning much earlier than he expected. The irony may be that Shigenobu intended to paint eyes that might see into the next world and eventually becomes a vengeful ghost after being brutally murdered by Namihei, though was unable to see his treachery. Evidently never having read a ghost story himself, Namihei dumps the body in a pond, which is all but guaranteed to come back and haunt him. “Though you kill me, I will not die,” Shigenobu curses, vowing that he cannot pass on while his dragons lack eyes. 

What might be surprising is that neither of the vengeful ghosts blame Kise for her plight or seek revenge against her. The rage of a vengeful ghost can often be indiscriminate, but both Shigenobu and Hana seem to understand that Kise has been abused by Namihei and only submitted to him out of maternal devotion in the desire to have her son. Namihei’s transgression aims at straight at the concept of motherhood and with it the entire social order. Having displaced Shigenobu, Mayotaro now seems a nuisance to him. He believes he’s conquered Kise by fear and no longer needs this leverage to control her now her husband is dead.

It is mainly fear that causes people to behave in strange ways. Namihei orders their servant Shosuke (Hiroshi Hayashi) to kill Mayotaro, telling Kise that he is to be sent to a noble samurai family that will assist in his social advancement. Kise seems to go along with this, despite having sworn to raise Mayotaro to take revenge. Shosuke is unable to resist after Namihei threatens him with death, but places Mayotoyo by the Mother Tree which had once nourished him. Following her husband’s murder, Kise’s milk had dried up in shock as if echoing this attempt on her maternity which was then restored by the ancient natural authority of the tree. 

That it’s the Buddhist priest that becomes a figure of moral authority and goodness positions Buddhism as the counter to the amoral nihilism of men like Namihei. Having been struck by Namihei, Kise leaves her son in the priest’s care who will raise him not for revenge but peace and forgiveness. This might run counter to the Shinto-inflected role of the Mother Tree as a symbol of the power of nature, but ultimately suggests that true righteousness is found in Buddhism and its values. Namihei pays for his amoral venality after being tormented by spirits appearing as flaming orbs. Japanese ghosts rarely harm humans directly, but cause them to hurt themselves through fear and madness. That he ultimately kills Kise despite Shigenobu’s telling her to raise their son suggests that she is being punished too, though none of this was her fault and it is really she who puts end to Namihei’s reign of terror. With his death, order is, in a sense, restored as Shigenobu returns to put the eyes on his dragons who can indeed see a better world free of greed or cruelty. 

Pure Emotions of the Sea (海の純情, Seijun Suzuki, 1956)

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Directed under his birth name Seitaro, Seijun Suzuki’s second film Pure Emotions of the Sea (海の純情, Umi no Junjo) is essentially a vehicle for pop star Hachiro Kasuga who plays a character with the same and sings several of his popular hits including Otomi-san which eventually sold over a million copies. Perhaps precisely because of its nature as a 45-minute programme picture, Suzuki was able to get away with quite a lot of the nonsense that would become his signature style in an otherwise anarchic tale of a romantically troubled whaler and the improbable number of women who love him.

Hachiro is the harpoon operator on a whale boat, but it’s mainly women’s hearts that he seems to be piercing. While he seems to have feelings for captain’s daughter Kazue (Toshie Takada), he also attracts the attentions of Miyoko (Tomoko Ko), daughter of the head of the shipping company, local sex worker Yumi (Miki Odagiri), and “judo-geisha” Suzugiku (Kyoko Akemi). His various encounters encourage him to swear off women, but this is quite a small town and he can’t avoid them entirely. Eventually, Miyoko suggests that perhaps she, Yumi, and Suzugiku could divide Hachiro in three with Yumi taking his money, Suzugiku his heart, and Miyoko his throat for his singing voice. After some rather macabre discussions about how to get his heart out of his body, they settle on a time share arrangement instead with each of them having Hachiro for eight hours of the day, though Hachiro’s thoughts don’t seem to enter into it.

Conversely, ambitious rudder-operator Goro is interested in all these women too, though for largely cynical reasons. With the captain’s position weakened he’s angling to take over, though is unpopular with just about everyone except Yumi who feigns taking her own life to get his attention when he starts trying to woo Suzugiku, who doesn’t like him at all. He seems to be a kind of parody of the ambitious salaryman, even giving hair tonic to his balding boss in the hope of currying favour. The other sailors, however, seem to see Hachiro as a natural successor, though the captain isn’t so sure and particularly hates his habit of singing all the time. There’s a minor irony in the fact that Suzugiku often carries a portable radio to listen to Hachiro’s songs, making her a representative of modernity rather than the emblem of traditional culture one might expect a geisha to be. She even plays records of Hachiro rather than playing the shamisen much to Captain Eizo’s (Jushiro Kobayashi) consternation. According to him, geisha aren’t what they used to be. Not only are there “judo-geisha” but dancing geisha and mahjong geisha too.

Eizo’s grumpiness and harsh treatment of his men is one reason given for the boat’s declining fortunes, with Hachiro posited as a more cheerful presence who could boot their morale, though he’s more dopey than anything else and preoccupied with his romantic difficulties. Thus it’s not surprising that Eizo’s position is under threat or that he mildly resents Hachiro though picking up on his daughter’s obvious fondness for him. Nevertheless, he will eventually have to make way for the next generation, handing his captain’s jacket over to Hachiro in addition to accepting him as a potential son-in-law.

Suzuki, however, takes a rather roundabout route to get there embracing an absurdist sensibility and sense of cartoonish fun. He opens the film with an ethnographic voiceover reminiscent of a travel programme and then cuts to Miyoko away at university studying whales and introducing herself to the camera as a kind of guide to the weird fishing village, though she is not the protagonist of the film and only resurfaces halfway through as a love rival. He also adds in surrealist touches such as frequent cuts to classical statues during Suzugiku’s judo routine. When she shows off her techniques, she throws Goro straight through a wall leaving a man-shaped hole behind, while she later deflects his romantic attentions by punting him right to the top of a tall tower at the beach. Suzuki also uses small stretches of whale-themed animation to add to the childish sense of fun while simultaneously ignoring the bloodiness of Hachiro’s job as a whale hunter. Probably, he could only get away with all this precisely because it was a 45-minute kayo eiga pop song movie intended as a programme filler, but still there are hints at what would become his signature style in his distinctive composition and absurdist sense of humour.