Tag: 1970s

The Youth Killer (青春の殺人者, Kazuhiko Hasegawa, 1976)

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An angry young man railing against “family imperialism” eventually kills both parents in a moment of intense frustration, abandons his girlfriend, and ends up alone, but what he discovers maybe less the freedom he was seeking than only more loneliness and despair. Adapted from a story by Kenji Nakagami that was itself inspired by a real-life case of patricide, Kazuhiko Hasegawa’s The Youth Killer (青春の殺人者, Seishun no Satsujinha) is imbued with the nihilistic sense of powerlessness that coloured the 1970s as its Hamlet-like hero tries to free himself from an oppressive social system only to find it indifferent to his existence.

Part of Jun’s (Yutaka Mizutani) problem is a protected adolescence as evidenced in the opening scenes in which he and his girlfriend Keiko (Mieko Harada) run round playfully reciting nursery rhymes. The irony may be that his name means “pure”, and that he is too thin-skinned to survive in this overly complex world. His father (Ryohei Uchida) stopped him from going to university like many of his friends, preventing him from moving on into a more settled adulthood. He did this, he says, because of the student protests not out of fear that harm would come to him but fear that he would cause it. The farmland surrounding Jun’s parents has been earmarked for Narita airport and despite angry clashes between local farmers and an uneasy alliance with student protesters, will eventually go ahead. Those like Jun are being squeezed off of their land and have nowhere else to turn.

Perhaps sensing his listlessness, Jun’s father gives him the money to open a bar and capitalise ion the new custom from the airport, but this too leaves Jun feeling childish and emasculated, as if it’s his father who will actually be in charge. The two men hug and wrestle, alternately showing affection and tussling for power. His secondary problem is that his parents apparently don’t approve of his girlfriend Keiko with whom he is running the bar. His father has hired a private detective who tells him that Keiko was raped by her mother’s lover resulting in her mother hitting her and causing her to lose the hearing in one ear. Jun’s father does not believe that Keiko was raped and insists that it was Keiko who seduced her mother’s lover.

It seems to have been this fracture point that caused Jun to snap and kill his father, less because of his attachment to Keiko than because of the challenge to his masculinity implied by the suggestion that his girlfriend simply sleeps with anyone she pleases. In fact, Jun doesn’t seem to particularly like Keiko and is wary of committing to relationships owing to his fear of “family imperialism”. He becomes fixated on the question of her deafness, niggled by the possibility she lied about its cause and his father is right. Never examining why Keiko might choose to create a different truth around what happened to her, he in fact tries to rape her himself and is obsessed with tying to find out whether not there was a fig tree near their old home as Keiko says or an azalea as others would have it.

The conflict he has with Keiko is not so different from that with his mother who, on learning of her husband’s death, quickly shifts to protecting her son, but then seizes on it as a chance to claim her own freedom. Sick of the drudgery of working at the family’s auto repair shop, she suggests running away with Jun to start a new life in a new place just the two of them. Her language becomes increasingly romantic before she eventually asks Jun to make love to her. When he eventually kills her, she tells him to stick it in and be gentle as if she were talking to a lover. But she too also doubts him, fearing he means to take the money from the safe and escape alone. Not even maternal love can overcome this kind of cynicism in a society ruled by money.

Hasegawa frames Jun’s progress as a series of confrontations, between his father, his mother, Keiko, and eventually himself in which he discovers he is still a child. He has killed his parents, but has failed to become a man. Sitting on a beach with Keiko he is overwhelmed by loneliness remembering a happy family moment when his father sold ice lollies rather than toiling at the garage. Scenes in his student film contain imagery echoing self-immolations and this is what he eventually tries to do himself in setting the bar on fire with him inside it only to be rescued by Keiko. After fleeing the scene he stows away on a truck and removes the bandage from his hand symbolising the transgression of his parents’ murder, but he is quite literally being driven to a destination not of this own choosing. Rather than freedom in solitude, he’s discovered only loneliness and despair. Condemned to a limbo state, he has nowhere to go and can only travel in circles looking for an elusive exit from this very particular kind of hell.

The Youth Killer screened as part of Japan Society New York’s Kazuhiko Hasegawa’s Anarchic Ethos.

Retreat Through the Wet Wasteland (濡れた荒野を走れ, Yukihiro Sawada, 1973)

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Despite its lurid title which contains the classic signifier “wet”, Yukihiro Sawada’s Retreat through the Wet Wasteland (濡れた荒野を走れ, Nureta koya wo hashire) is more sleazy nihilistic drama than classic Roman Porno. Though it obeys many of the genre’s rules, the placement of its erotic scenes feels less formulaic and the film as a whole less about eroticism than abject despair in the wake of Asama-Sanso in a Japan that has become an authoritarian paradise ruled by bruiser cops driven fragile by egos and greed.

The central mystery is, for some at least, whether fugitive cop Nakamura (Hirokazu Inoue) is really “mad” or merely using the mask of mental illness to protect himself from his former colleagues who want him dead because he knows too much. The truth may be, however, that Nakamura has wilfully retreated inside his mind as a means of escape from a world of constant corruption. Or else, that his desire for the world to be better is in itself a mental illness that’s seen him institutionalised and tortured with shock treatment in an effort to cure him of his problematic humanitarianism. In any case, he has lost all his memory and knows himself only as “Number 19” having been robbed of selfhood and individuality. All of which might suggest that he isn’t as much of a threat to his colleagues as they seem to believe him to be, though the question is why exactly they fear him so much when it’s clear that they face no consequences for their actions.

The film opens with a gang of thugs raiding a church where the pastor has been collecting money to help villages in Vietnam rebuild after the war. The thugs beat the pastor and rape his daughter who is captured in a beatific pose with a crucifix on her chest as choral music plays. When the pastor calls the police, we see the policemen receive the call while one is busy stuffing the tracksuits the thugs were wearing into the boot. They are assigned to investigate the crime they have just committed while it appears that their superiors at the station are all well aware of these kinds of activities are taking place and are even encouraging of them. The police is now the biggest gang and anyone not a part of the corruption cannot tolerated in this system because it’s underpinned by an idea of mutually assured destruction. 

Nakamura appears to have been a more idealistic officer and though it is not clear whether he participated in the corruption himself, evidently opposed it at least philosophically, which is what has destroyed his mind. He was once Harada’s (Takeo Chii) mentor, cautioning against his desire to become stronger as becoming strong and powerful only makes you an oppressor which is not, evidently, what he considers the proper role for a policeman. To an extent, the film frames Harada as the hero as perhaps he would be in a certain kind of crime thriller. He’s effortlessly cool in his sunshades with a cigarette hanging from his lip, but he’s also a broken loser hollow on the inside and nothing without the authority granted to him by being a member of the police force. When he and Kato (Akira Takahashi) visit a sex worker, she complains that Harada can’t get it up as if signalling his essentially powerlessness and implying his violence is rooted in fear and insecurity.

Haunted by what seems to be flashbacks to an Anpo protest, Nakamura is apparently a counter to these authoritarian instincts. Having escaped the psychiatric hospital, he’s accompanied by a young woman who seems to be something of an outsider herself and the film’s real moral compass. She feels sorry for Nakamura and sees his inner purity, while in turning to Harada at the film’s conclusion and exclaiming that she pities him too reasserts her power over him. It’s she who takes Nakamura to her cousin’s travelling theatre troupe wandering the “wasteland” outside of the cities and thereby wilfully existing outside of mainstream society. Nevertheless, they are at first invaded by Harada and his partner Kato who have brought along Nakamura’s wife, and then by rightwing bikers who destroy their camp. Even these small enclaves cannot be permitted to exist and no attempt to escape the system can be tolerated. Sawada expresses this oppressiveness though the overuse of censorship bars many of which are not hiding anything that might be considered objectionable but are, in a certain sense, merely decorative. In Harada’s final demonic grin as he retreats across the wasteland, the film seems to suggest that there is no other way to escape this world of corruption other than madness or death.

Retreat Through the Wet Wasteland screened as part of Japan Society New York’s Kazuhiko Hasegawa’s Anarchic Ethos.

Ichijo’s Wet Lust (一条さゆり　濡れた欲情, Tatsumi Kumashiro, 1972)

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The opening text at the beginning of Tatsumo Kumashiro’s Ichijo’s Wet Lust (一条さゆり　濡れた欲情, Ichijo Sayuri Nureta Yokujo) informs us that though the film might be inspired by the life of Sayuri Ichijo, queen of the strippers, it is fiction. Truth be told, Sayuri Ichijo isn’t in it all that much, but her presence seems calculated given the fact that Ichijo had also been having frequent troubles with the censors over her erotic cabaret appearances. Her signature set piece involved passing around a magnifying glass so that audience members could inspect her vagina, which got her charged with obscenity. 

Shortly before the film’s release, Nikkatsu had shifted production almost entirely to its Roman Porno line of erotic dramas. In 1972, a charge of obscenity was levelled at them in relation to the film Love Hunter, after which they became embroiled in a lengthy series of legal battles which continued until 1978. Kumashiro was the screenwriter for Love Hunter, though he penned it under a pseudonym. He apparently reached out to Ichijo as a gesture of solidarity and she agreed to be in the film, though she’d previously turned down an offer from Toei, because she thought the script seemed promising and was persuaded by Kumashiro. The dig at Toei appears to be mirrored in the film as Ichijo performs a routine dressed as a samurai noblewoman dancing to the theme from Red Peony Gambler, while her other acts mix a music hall sensibility with transgressive eroticism such as candle play.

In the wake off her legal troubles, Sayuri has quit the business to open a sushi restaurant while struggling to shake off her past. An obnoxious customer seems surprised about the idea of a stripper eating ramen, only for Sayuri to remind him that they’re normal people too and eat normal food like everyone else. She may be the queen of the strippers, but Sayuri still occupies a kind underclass in the regular world in which she’s looked down upon for her erotic art even if she personally regards it empowering. Even so, the slightly younger Harumi (Hiroko Isayama) seems to want to knock her off her perch and alternates between fawning admiration and resentment.

Trying to curry favour, she tells Sayuri that she identifies with her backstory of being an orphan that they may have grown up in the same children’s home in Saitama despite her broad Osaka accent. She also tells her husband, recently released from prison after being convicted of murder, that her father was sentenced to death, though this appears to be another detail pinched from Sayuri’s biography, which may not be true in her case either. Harumi later admits that nothing she’s said about herself is actually true, which could also be a lie, as she otherwise seems intent on stealing Sayuri’s identity and with it the top spot at the club. After getting arrested and fined, she tells her friend that she’s quitting their lesbian floorshow show because, she insensitively says, the lesbian stuff’s just for talentless hacks and she’s apparently turned off by other women’s genitalia.

To try to take down Sayuri, Harumi uses sex to manipulate the men around her including her besotted husband and another man he stabbed in the leg. Scenes of Sayuri’s show are intercut with Harumi having sex on a rollercoaster while a female attendant tries very hard not to laugh and another woman looks up in confusion from the ground. Harumi seems to be making a show of her life in a different way at least to Sayuri who is courting controversy and may have sensationalised aspects of her biography to give herself a sob story but otherwise affects refinement, every inch the queen holding court when questioned by reporters about her legal troubles and retirement. Nevertheless, she too may be threatened by Harumi, point blank telling her not to make trouble at her last show and or steal her candle act when she leaves. Sayuri’s acts become more extreme as a consequence which is what gets her in trouble with the censors, while Harumi tries to perfect a weird gimmick of squirting milk out of her vagina. Even so, she goes about it with reckless abandon and a sense of fun that lends the film a breezy, down to earth sensibility that itself is, in fact, a rebuke to the censor and a defiant depiction of a young woman living a life without constraints. 

Lovers Are Wet (恋人たちは濡れた, Tatsumi Kumashiro, 1973)

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Everyone keeps asking Katsu (Toru Ohe) if he’s Katsu, but he continues to deny it. No matter how insistent those around him are that this is his hometown, Katsu refuses to acknowledge it while claiming no other identity. It is in a way, the ultimate negation of the self and the town to him is a kind of liminal space in which he’s only ever waiting for something or else putting off the act of leaving as if prevented from moving on.

This sense of listless rootlessness may reflect that of a youth generation orphaned after the collapse of the counter-culture movement. Katsu sings bawdy folk songs in the manner of a protest singer with nothing to protest. Yoshie (Moeko Ezawa), the wife of the owner of the cinema where Katsu is working, asks him if he’s a member of the far-left movement on the run from the authorities, but Katsu says he’s not smart enough for something like that, though later admitting that he does seem to be on the run from something. 

Though she’s curious about his past, Yoshie doesn’t seem to question him about being Katsu and rather appears to want him to be an embodiment of her projected desires. She is too is trapped in this place, pinned behind the box office window with only a cat for company. Her husband rarely comes home and spends all his time with a mistress. He knows that Katsu is sleeping with his wife, but couldn’t care less. Or rather, he’s sort of grateful because it’s one less thing for him worry about. Yoshie, meanwhile, clings to him because Katsu is her only means of escape from this moribund existence. She pleads with him to stay and to love her, but Katsu doesn’t seem to be capable of love and is only sticking around for the occasional tryst. 

Catching sight of another couple having sex in the wild, he stops to peep and gets into a fist fight with the man, Mitsuo (Rebun Hori), after which they become awkward friends. Mitsuo sets him up with another girl despite Katsu’s insistence that he’s not hard up for them, but Katsu immediately tries to rape her as if asserting his primal masculinity. Ironically enough, he rides around with the banner for Sex Animal on his bike as a means of advertising and Yoko (Rie Nakagawa), the girl, later remarks that he’s reenacting the poster in his attempt to rape Sachiko (Chizuyu Azami). A sex animal seems to be what he’s become as he purses meaningless and impulsive sex that care little for the woman’s feelings, only about dominance and conquest. Sachiko later brings Katsu’s mother as if to remind him of his true identity but her rejects her, while the girl later gets the upper hand by telling both the men to get lost and no matter how much they might think they’ve won, they really haven’t.

As Katsu rapes Sachiko, Yoko and Mitsuo share ironic banter in voiceover offering a running commentary while doing nothing to help Sachiko. They too seem bored and listless, which might be why Yoko seems drawn to Katsu even if in him she perhaps sees a shadow of death which would be another way of leaving this town. He later tells her that he killed someone for money, offering the money as proof, though it’s a fairly meaningless gesture as is the money itself which doesn’t seem to have increased his possibilities. Probably, he doesn’t know what to do with it. He describes Yoshie’s warmth as like a womb, and is apparently in this town waiting either for death or to be reborn, though Yoshie’s own failed suicide attempt seems to suggest there is no real escape from this purgatorial existence. When he tells her he wants to go somewhere else, Yoshie tells him that it’s the same everywhere anyway, so leaving will make no difference and there is nowhere he can go. 

The increasingly prosperous Japan of the mid-1970s in which the student movement has died seems to have no place for him. Kumashiro kicks back against this sense of ennui partly through his ironic use of censorship which cannot help but suggest what it hides. The large black bars and scratched out pools of white hint at an attempt to erase and oppress sexuality, which is the means by which Katsu and fails to find freedom, just as they oppress freedom of expression. Katsu meanwhile continues to block things out, rejecting his identity and behaving like a character from a film more hollow archetype than man just as Yoko seems to be an embodiment of his projected desires. She too may have only one destination available to her in this inescapable cycle of unfulfilled longing and crushing ennui.

The Pollen of Flowers (화분, Ha Gil-jong, 1972)

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Park Chung-hee kept a tight rein on cinema which he saw as an important political tool and means of communication. That’s not to say, however, that criticising his authoritarian regime was impossible, but that criticism was often expressed in unexpected or abstract ways. The debut film of Hollywood-trained director Ha Gil-jong, The Pollen of Flowers (화분, Hwabun), was adapted from a novel by Yi Hyoseok that was published in 1939 when Korea was under Japanese rule but now speaks directly to the contemporary era as a young man and woman long for escape from the oppressive atmosphere of the “Blue House”.

The Blue House is the name for the residence of Korea’s president and where Park Chung-hee lived at the time, but within the context of the film, it’s inhabited by the mistress of a wealthy businessman, Se-ran (Choi Ji-hee), and her younger sister, Mi-ran (Yoon So-ra). The relationship between the sisters is, however, much more like mother and daughter with Se-ran repeatedly stating that Mi-ran is “everything” to her and that she must grow up to become a “great woman”. The slightly uncomfortable implication is that she is encouraging a possible relationship between Mi-ran and her patron Hyeon-ma (Namkoong Won) or at least that by “great woman” she means Mi-ran should be the partner of a great man who moves within their social circles. Ominously, however, the film opens with Mi-ran discovering that all the fish in their pond have died making it clear that the water here is poisoned and the atmosphere rancid. 

It’s not exactly clear how old Mi-ran is intended to be, only that Se-ran had been worried that hadn’t yet started menstruating. She’s spent her entire life in the cosseted environment of the Blue House and knows nothing of the world outside. That she gets her period for the first time when her father brings his secretary/secret lover Dan-ju (Hah Myung-joong) to the house suggests that she has, in a sense, been liberated by his arrival. For whatever reason, Se-ran had tried to warn her off him. She appears jealous while implying that Dan-ju is a dangerous social climber who threatens the integrity of her household. Mi-ran replies that you shouldn’t judge someone because of their background, but in a fit of pique also refers to Dan-ju as a “servant” which hurts both his feelings and his male pride.

But Dan-ju himself is something of a cypher whose motivations are often unclear. Having grown up working class, he’s risen in the world through complicity with Hyeon-ma’s authoritarian rule. As Se-ran says, Hyeon-ma is infatuated with him but perhaps more as a symbol of his overall control. He reminds Dan-ju that he controls his future and repeatedly asks him if he wants to go back to his old life of being a “scumbag” not quite realising that Dan-ju may have become fed up with his degradation and no longer thinks this kind of success is worth it. Hyeon-ma refers to Dan-ju as his “dream and ambition,” even going so far as to say he’d like to start a new life with him, though this is obviously not something that would be considered publicly acceptable in the Korea of the early 1970s. The film is often referred to as the first to depict a same-sex relationship, but it’s one motivated more by power than by love. It’s not clear if Hyeon-ma is so convinced that Mi-ran is completely safe with Dan-ju because he believes him to be interested only in men, or if he is certain that his control over him is absolute, while Dan-ju may not actually be interested in men at all and is only submitting himself to Hyeon-ma’s attentions in return for social advancement.

What he comes to represent for each is freedom. After running away, Mi-ran explains that she was happy with her life within the Blue House, in other words under authoritarianism, because it treated her well and so she could think of no other happiness. But meeting Dan-ju has shown her that happiness is possible outside of it. Love is a force that threatens the social order, and now Mi-ran resents her tightly controlled life and longs for the freedom Dan-ju represents over the patriarchal oppression represented by Hyeon-ma to which Se-ran has wholly submitted herself. Now that she’s committed to the regime, she cannot permit Mi-ran to leave it and tries to convince her to study music abroad and date an international pianist who could help career. Hyeon-ma, meanwhile, reacts in jealousy and frustration. He beats Dan-ju and throws him in his shed echoing the torture and imprisonment of dissidents that took place under Park’s regime. 

As time passes, however, something evidently goes wrong with Hyeon-ma’s business causing him to flee in a hurry abandoning Se-ran and Mi-ran to their fates. The ominous maid who has been dropping rats through their windows, eventually tries to release Dan-ju with whom she has some kind of intimate connection, with the consequence that he haunts the mansion like a ghost. Mi-ran appears to have reassimilated, dancing with another man while wearing what looks very like wedding a dress, but her desire for freedom is reawakened by Dan-ju’s return. The house itself is then stormed by the revolutionary force of Hyeon-ma’s creditors who are not exactly noble avengers. They raid the place looting his possessions to get back what they’re owned, even going so far as to cut off Se-ran’s finger to take her ring and pulling out her gold teeth. The message seems to be that the dictator will probably get away (Park didn’t, he was assassinated by the head of his own security forces), but a heavy price will be paid for complicity when the regime falls, as all regimes eventually do. 

The Fixer (日本の黒幕, Yasuo Furuhata, 1979)

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Japan was rocked by scandal in 1976 when it came to light that American aviation firm Lockheed had paid the office of then Prime Minister Kakuei Tanaka three million dollars funnelled through right-wing fixer Yoshio Kodama to ensure that Japanese airlines such as ANA purchased Lockheed Lockheed L-1011 TriStar passenger jets rather than the McDonnell Douglas DC-10. The disturbing revelations deepened a sense of mistrust in the government which was shown to be inherently corrupt and in constant collusion with nationalist activists and yakuza.

This might be why the figure of the political mastermind hangs heavy over the Japanese paranoia cinema of the 1970s. The Fixer (日本の黒幕 Nihon no Fixer), however, rather ironically began as a vehicle for director Nagisa Oshima. At that time, Toei was struggling as its run of jitsuroku movies began to run out of steam. Producer Goro Kusakabe wanted to make a film about Kodama, who’d been alluded to in the Japanese Godfather series, and thought that getting Oshima to do it would take Toei in a new artistic direction, moving them away from the studio model by bringing in outside auteurist talent. But the problem with that was that an artist like Oshima did not want to work with a typical studio production model and, at the end of the day, what Toei wanted was a commercial film. It also has to be said that as a studio Toei tended to lean towards the right, and the film that was finally produced, directed by action drama specialist Yasuo Furuhata using a script by Koji Takada which Oshima had described as “boring”, was much more sympathetic towards its subject than Oshima would likely have been.

Like the Japanese Godfather, series it’s essentially a Greek tragedy retold as yakuza movie in which Kodama is brought low by a series of betrayals that prevent him realising his dream of an ideal Japan, which in effect means undoing democracy to restore the pre-war militarist regime. The true source of the corruption is then shifted to the prime minister, Hirayama (Ryunosuke Kaneda), a stand-in for Tanaka, who is brought to power by Yamaoka (Shin Saburi), a thinly veiled Kodama, but later betrays him for a shot at a political comeback following a bribery scandal during which Yamaoka is left out to dry. Yamaoka casts himself as the true patriot, and Hirayama as the greedy opportunist who only cares about his own wealth and status. 

Yamaoka’s vision of himself is eventually undercut by a former ally who accuses him of being deluded by his own lust for power, placing a pistol on the table in front of him and suggesting he do the honourable thing. Yamaoka, however, does not want to do that and gives a last speech to his young men explaining that silence is his way of fighting back and that he’ll be vindicated in the end, which he eventually is when Hirayama is arrested. The drama is played out in part by the internal conflict within a young man with a bad leg who first tries to assassinate Yamaoka but is taken in by him and trained up as a potential successor only to be manipulated by his daughter who hands him the dagger Hirayama had returned to Yamaoka when he betrayed him and asks whether he wants to kill a woman or the “real villain”, by which she means Yamaoka but the boy has a different target in mind.

On the other hand, Yamaoka is exposed as having some very weird and cult-like ideas such as breeding a child that has his completely purified blood in his veins by encouraging a relationship between his legitimate daughter and a young man he brought back from China she has no idea is her half-brother born to a Chinese woman Yamaoka murdered to escape Manchuria. Brief mentions are made of Yamaoka’s Manchurian exploits though painted in a more heroic fashion that Kodama’s reality, as in a late speech about how “terrorism” has lost its meaning as some of the young men joining Yamaoka’s militia meditate on his pre-war activities in which he belonged to an organisation that assassinated politicians who advocated for peaceful coexistence with Korea and China. 

That the young assassin, Ikko (Tsutomu Kariba), eventually decides to knife Hirayama as the “real” villain, suggests that the youth of Japan has chosen Yamaoka rather than simply being sick of the political corruption he in effect represents even as others quickly, and perhaps uncritically, leap to his defence buying his claims of having been targeted due to “internal infighting”. While those around him are driven towards their deaths, Yamaoka survives muttering that it’s all for Japan even while finding himself cut loose as rival yakuza factions vie over territory and political influence. Lighting candles at his altar, it’s almost as if these men are human sacrifices designed to bring about his vision of a “better” Japan and chillingly it seems he has no shortage of willing victims.

Trailer (no subtitles)

Angel Guts: Nami (天使のはらわた　名美, Noboru Tanaka, 1979)

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Aspiring journalist Nami Tsuchiya (Eri Kanuma) works for a magazine called “The Woman,” but it soon becomes clear she’s their only female reporter and one of a handful of women in an office otherwise staffed by men. Her editor has her writing a series titled “Rape and its Consequences” in which she attempts to interview women who’ve experienced sexual assault in an attempt to root out the effect it’s had on their lives. At times Nami seems a little conflicted, puffing away on a cigarette with a pensive look on her face, but there’s no denying that she’s sold out other women for a chance to make it in a man’s world by exploiting a suffering she does not herself share.

Muraki (Takeo Chii), formerly a top magazine editor, reminds her that not everyone who reads her magazine is a woman, but there is something perverse about the idea of her article which is otherwise conceived from a perspective that seems very male. The female readership of this magazine would not need to be educated about the prevalence of rape nor its consequences. Nami’s article doesn’t seem to want to find success stories, but to revel in misery. She accosts one of the women she’s hoping to interview and tries to badger her into talking on the record. Yoshiko appears fed up and tells her that recounting what happened would be like being raped all over again, but still Nami doesn’t relent. She tries to guilt her into speaking by suggesting that her testimony would stop other women being assaulted, which is backwards logic seeing as it isn’t the women who are responsible and even if she were advancing a victim blaming narrative that it’s on women to protect themselves, Yoshiko had not done anything that could be seen to be “wrong” nor is there any way she could have prevented what happened to her.

Through her articles, Nami has become complicit in this culture and is effectively an agent of rape herself in her desire to tear into the lives these women have tried to build for themselves and extract even more salacious detail. She describes Yoshiko as “happily married,” but she’s living in a rundown house on the margins of the city. It seems her husband maybe ill and therefore unable to work. Yoshiko may have married him out of a lack of other options and it’s not clear if her husband knows about her past or how he would react if he learned of it now. The fact that Nami’s attempt to interview others about Yoshiko fails bears out the social stigma that can surround those who’ve experienced sexual assault and suggests that Yoshiko has now become an outcast. The photos that they publish only black out Yoshiko’s eyes making it easy for those in her community to identify her which could certainly make her life much more difficult and lead to a loss of employment or social further exclusion.

It’s clear that Nami hasn’t really thought any of this through and is only focussed on impressing her male editors to be given better assignments. This may in part be what she means when she says that she’s been assaulted in her office by the people she works with on gaining more of an insight into the consequences of her writing. Though he threatens to rape her himself, Muraki seems to be a representative of a more compassionate masculinity but at the same time has been emasculated, rendered impotent after his own wife was raped by an intruder and then left him because he couldn’t satisfy her sexually. He connects Nami with a mentally disturbed nurse who was assaulted by a doctor with an autopsy fetish, though the incident was covered up by the hospital. None of these men, except Muraki, is held responsible for their actions. Nami, however, becomes all of these women, envisioning herself abandoned at the scene half-naked and clothes torn, discarded on the rubbish tip of the modern society. At the beginning of the film, a woman smashes the lens of the camera as a man moves towards her, as if she meant to rebuke us for watching, while even Nami finds herself becoming dangerously aroused by watching other women being assaulted or listening to their stories before she too cracks and begins to see herself as nothing more than an anonymous object at the mercy of male society.

Angel Guts: Nami is available as part of The Angel Guts Collection released on blu-ray 23rd February courtesy of Third Window Films.

Angel Guts: Red Classroom (天使のはらわた 赤い教室, Chusei Sone, 1979)

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Chusei Sone’s Angel Guts: Red Classroom (天使のはらわた 赤い教室, Tenshi no Harawata: Akai Kyoshitsu) opens with grainy 8mm footage of a woman being gang raped, but this turns out to be a film being watched by the protagonist, Muraki (Keizo Kanie), rather than the one we’re actually watching. Nevertheless, in presenting the footage in this way, the film has made us somewhat complicit in witnessing this woman’s exploitation for the purposes of entertainment. A producer of pornographic magazines, Muraki is captivated by the woman’s ruined innocence and becomes obsessed with the idea of finding her.

Though he says he doesn’t think she belongs in this world, Muraki does not so much want to save Nami (Yuki Mizuhara) as get her to work for his magazine. He declares that years of this kind of work have left him numbed and desensitised. Watching her video was the first time he’s felt moved in years. However, it turns out that this may be because the video wasn’t a movie in which the actress had consented to appear, but raw footage of an actual gang rape committed against a trainee teacher. The implication is that this traumatic incident has numbed Nami in the same way Muraki has been numbed by his exposure to pornography, leaving her with a permanently vacant, inscrutable expression and reducing her to nothing but a sexual object. Though the 8mm “blue movie” is an illegal form of pornography that can be watched only in underground clubs, she claims to have run into several men like Muraki who recognise her and has concluded that the only way to get rid of them is to satisfy their desire by sleeping with them. She says she won’t feel anything anyway, but has scars on her wrist and seems to have turned to potentially dangerous sex with random men as a means of self-harm.

Muraki refuses to sleep with her, but in Nami he seems to be looking for his own buried innocence and masking the shame he feels towards his line of work. His parents think he publishes books for children, he tells Nami, but rants to another woman that his magazines are all the same and he doesn’t know how to make them better. He can’t take the kind of pictures he wants to, because he wouldn’t be able to publish them under the increasingly strict censorship laws. Repeated references are made to the need to avoid showing any pubic hair which is considered obscene under Japanese law, though they’re otherwise free to depict scenes of sexual violence and degradation. Ironically, Muraki is unable to meet Nami at their rendezvous because he’s been arrested for breaking the Protection of Minors Act after having photographed a 15-year-old girl, though Muraki claims he was just trying to help her. He says she told him she was 19, recently arrived from Aomori and had been reduced to shoplifting, so he gave her a job out of the kindness of his heart.

It’s things like this that might have Muraki desperate to prove he’s not “scum” but a good man and an artist rather than a purveyor of pornography and exploiter of women. The film has its cake and eats it too, critiquing female exploitation but simultaneously trading on it, if doing its best to make the viewer feel at least conflicted. Three years later, Muraki is in a relationship with a woman he once exploited who couldn’t let him go and has fathered a child, but the papers are full of news about suicides and domesticity does not seem to him provide much of a refuge. He continues to search for Nami in order to reclaim his innocence, but discovers that she has become a vacant sex worker, ironically working at a bar called “blue” and the plaything of a man in a James Dean-style red jacked who has broken dreams of his own. Unlike Muraki, she has only fallen further, and he is ultimately forced to watch what his business has reduced her to as a group of men set on a captive high school girl like a pack of wolves, ironically echoing the opening sequence. Yet in the end, it’s Nami who frees him by literally showing Muraki the way out of this place as he urges her to leave though she seems to say it’s already too late. Looking at her own distorted image in a puddle, she no longer knows who she is and has no identity that is not forced upon her by a violent male gaze.

Angel Guts: Red Classroom is available as part of The Angel Guts Collection released on blu-ray 23rd February courtesy of Third Window Films.

Silk Hat Boss (シルクハットの大親分, Norifumi Suzuki, 1970)

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A true patriot squares off against a series of duplicitous nationalists in Norifumi Suzuki’s Red Peony Gambler spin-off, Silk Hat Boss (シルクハットの大親分, Silk Hat no Oooyabun) starring Tomisaburo Wakayama as top hat-wearing yakuza Komatora. Set in the world of 1905 in which Japan had just emerged victorious from the Russo-Japanese war, the film on one level attacks the rising militarism of late Meiji in which corrupt and arrogant military officers collude with venal yakuza to further the course of empire while lining their own pockets, but stops short of rejecting it outright.

Kumatora is about to return home in glory after taking his guys to the front to defeat the Russians and is expecting to receive a hero’s welcome when the boat docks in Kobe. Unfortunately, he is met only by his sister and an underling, Hansuke, who he immediately berates for the affront of having grown a magnificent moustache in his absence which is even bigger than his own. It turns out that evil yakuza rival Chindai has stolen all the credit for the work done by those like Kumatora and the ordinary foot soldiers who lost their lives defending Japan’s interests. 

Chindai has teamed up with corrupt military officer Kito who wastes no time throwing his weight around. Having fallen her during a brawl but been rebuffed, Kumatora searches for Osakan geisha Choko only to find her running away after Kito tried to assault her. Running around in his underwear, Kito rudely demands that Kumatora “return” Choko to him, but true to form Kumatora only tells him that he’s being unreasonable and the choice of whether to return or not belongs to Choko herself. Something similar occurs when Kumatora visits the family of a fallen comrade and discovers that his wife has been forced into sex work while the daughter, Satsuki, is seriously ill. Noticing the pock marks on her face which remind him of his own, Kumatora immediately decides to take the girl to a hospital at his own expense and, in fact, throws Kita out of a rickshaw in which he was riding because the girl’s need is greater. 

Kumatora is, perhaps unexpectedly, a great defender of the rights of women. After taking his guys to a brothel, he finds out that the girl assigned to him is only 14 and ends up cleaning her ears and singing a lullaby. Eventually he discovers that Chindai and Kita have been rounding up sex workers and tricking other women into sexual slavery with the intention of trafficking them and resolves to free all of them while looking for Satsuki’s mother to let her know she no longer needs to work in the red light district. Of course, Kumatora is very much in the throes of his unrequited love for Red Peony Gambler Oryu (Junko Fuji), running back to his lodgings mistakenly thinking she’s in town, but partially rejects Choko’s affections after she becomes besotted with him because he thinks it’s unfair to ask a woman to become the wife of a yakuza who might after all die any day.

Kumatora is also a fierce defender of his men, ceremoniously handing each of them a condom at the brothel and reminding them to stay safe before they head off with the women whom he has already rather comically inspected. He is very clear that the victory over the Russians was bought with the lives of ordinary workers who should be fairly rewarded with their share of the glory rather than allowing men like Chindai to exploit their heroism for their own gain. Kumatora finds an ally in good general Matsumoto who hands him a letter he can’t read from a general he admired who calls him the ideal Japanese man for his bravery and fighting spirit, but is as expected targeted by Kito and Chindai who are only interested in lining their own pockets. What it boils down to is that Kumatora is good because his patriotism is genuine while Kito and Chinda are bad because their nationalism is self-serving which does quite uncomfortably suggest that imperialism itself is not an issue only how it’s progressed. 

In any case, the corrupt officers are finally dealt a crushing blow by a resurgent Kumatora along with a little help from Oryu herself who eventually turns up to save the day in the bloody showdown which ends the film. Slightly absurdist in tone, the Silk Hat Boss has its fair share of offbeat humour beginning with Kumatora wearing his top hat in the bath and jokingly comparing various generals’ penis sizes to that of a loofah but is undeniably endearing in its hero’s guileless goodness. 

Wandering Ginza Butterfly (銀蝶渡り鳥, Kazuhiko Yamaguchi, 1972)

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Having made a name for herself at Nikkatsu, Meiko Kaji was one of many who declined to continue working with the studio after it shifted production entirely to its Roman Porno line of softcore erotic cinema. Her exit, however, proved fortuitous for rival studio Toei who were urgently looking for a new female star following the sudden retirement of Junko Fuji who gave up acting after marrying a kabuki actor (she’d return a few years later working in television and subsequently films under the name Sumiko Fuji). With her feisty intensity and zeitgeisty energy Kaji would seem to be exactly what Toei were looking for. Her first vehicle for the studio, Wandering Ginza Butterfly (銀蝶渡り鳥, Gincho Wataridori) finds her attempting to forge a new star identity stepping into the space vacated by Fuji and making it her own in the midst of Toei’s ninkyo eiga decline. 

Set in the contemporary era, the film opens with a brief prologue at a woman’s prison in which new girl Tome (Kayako Sono) attempts to claim a space for herself by immediately challenging the boss of her new cell only for Nami (Meiko Kaji) to calmly defuse the situation with a traditional gambler’s introduction very much in keeping with Toei’s gambling films many of which had starred Fuji such as the Red Peony Gambler series which is perhaps referenced in Nami’s nickname of the Red Cherry Blossom. The action then shifts to a year later with Nami returning to Ginza in the hope of locating a woman, Saeko (Mieko Aoyagi), to thank her for writing a petition to get her prison sentence for killing a yakuza boss who had killed two members of her all-female biker gang reduced. On the train, however, she’s accosted by a mysterious man who rudely kisses her in order to hide from gangsters chasing him and is thereafter dragged into local intrigue after realising that a shady new yakuza group, Owada Enterprises, is at the centre of the injustice affecting all her friends new and old. 

As one of her new friends puts it, every girl in Ginza has a wound from the past she’d rather not talk about yet Nami’s particular sense of shame regarding her misspent biker girl youth and desire to atone are singular markers of her ninkyo inspired path to heroism. She’s just come out of prison, and now she’s going to clean up Ginza getting rid of rubbish, post-war yakuza who ignore the code and exploit “honest” people through underhanded methods such as buying up their debts to force them out of business. Discovering that Saeko has lost her business to Owada and thereafter became a regular bar girl but is now suffering with a serious illness and unable to work, Nami takes her spot at Bar Broncho while funnelling money to her through a mutual friend worried she wouldn’t take it if she knew where it came from. As a bar hostess, she is smart and coquettish, playing cute in a side not often seen from Kaji later in her career in order to get the punters to pay up, but unafraid to go all in that doesn’t work even pinching a construction worker’s truck as collateral when he refuses to pay his tab.

Nevertheless, the film subverts expectation by shifting away from the gambling movie model including only one round of cards which Nami easily wins and then immediately leaves explaining that you have to know when to quit in a fight or in gambling. The central conflict is, in fact, played out through an intense game of pool, a few brief moments of onscreen text explaining the rules before Nami squares off against a drug-addled Owada henchman whose face begins to glow in an ominous yellow as the stuff wears off. Nevertheless, when Owada reneges on his promises violence is all that remains. Nami and new friend Ryuji (Tsunehiko Watase) team up to take revenge on the sleazy gangsters in order to set Ginza to rights. 

Nevertheless, there’s a kind of poignancy in the fact the central trio are all war orphans, “wandering birds” trying to find a foothold in the complicated post-war landscape while attempting to hold on to their sense of integrity. When Nami’s past as an ex-con is exposed to the other ladies at the bar they roundly reject her, though one assumes they’ve sad stories of their own, leaving her consumed by shame. Reformed by Saeko’s unexpected generosity of spirit and compassionate forgiveness, she bitterly regrets the moral compromises of her biker girl life and commits herself to fighting injustice, unwavering in her refusal to be complicit in the increasingly amoral venality of the post-war society. Sadly, Wandering Ginza Butterfly did not entirely succeed in stealing Fuji’s crown, the contemporary setting unable to overcome audience fatigue with the ninkyo genre which was shortly to implode in the wake of the jitsuroku revolution. It spawned only one sequel, but did perhaps pave the way for Kaji’s path to Toei stardom as the face of pinky violence.