Afternoon Breezes (風たちの午後, Hitoshi Yazaki, 1980)

Even in the Japan of 1980, many kinds of love are impossible. Afternoon Breezes (風たちの午後, Kazetachi no gogo), the indie debut from Hitoshi Yazaki follows just one of them as a repressed gay nursery nurse falls hopelessly in love with her straight roommate. Based on a salacious newspaper report of the time, Afternoon Breezes is a textbook examination of obsessive unrequited love as its heroine is drawn ever deeper into a spiral of inescapable despair and incurable loneliness.

Nursery nurse Natsuko (Setsuko Aya) is in love with her hairdresser roommate Mitsu (Naomi Ito), who seems to be completely oblivious of her friend’s feelings. Mitsu has a boyfriend, Hideo (Hiroshi Sugita), and the relationship is becoming serious enough to have Natsuko worried. Hideo, unlike Mitsu, is pretty sure Natsuko is a lesbian and in love with his girlfriend but finds the situation amusing more than anything else. Beginning to go out of her mind with frustration, Natsuko tries just about everything she can to break Mitsu and Hideo up including introducing him to another pretty girl from the nursery, Etsuko (Mari Atake). Hideo is not exactly a great guy and shows interest in Etsuko though does not seem as intent on leaving Mitsu as Natsuko had hoped. Desperate times call for desperate measures and so Natsuko steels herself against her revulsion of men and seduces Hideo on the condition that he end things with her beloved Mitsu. He does, but the plan goes awry when Natsuko realises she is pregnant with Hideo’s child.

Less about lesbianism and more about love which can never be returned slowly eroding a mind, Afternoon Breezes perfectly captures the hopeless fate of its heroine as she idly dreams a future for herself which she knows she will never have. Natsuko buys expensive gifts for her roommate, returns home with flowers and courts her in all of the various ways a shy lover reveals themselves but if Mitsu ever recognises these overtures for what they are she never acknowledges them. Her boyfriend, Hideo, seems more worldly wise and makes a point of cracking jokes about Natsuko, asking Mitsu directly if her friend has a crush on her but Mitsu always laughs the questioning off. Mitsu may know on some level that Natsuko is in love with her, she seems to be aware of her distaste for men even if she tries to take her out to pick one up, but if she does it’s a truth she does not want to own and when it is finally impossible to ignore she will have nothing to do with it.

Despite Mitsu’s ongoing refusal to confront the situation, Natsuko basks in idealised visions of domesticity as she and Mitsu enjoy a romantic walk in the rain only to have their reverie interrupted by a passing pram containing a newborn baby. What Natsuko wants is a conventional family life with Mitsu, including children. After their walk, the pair adopt a pet mouse which Natsuko comes to think of as their “baby” but like a grim harbinger of her unrealisable dream, the mouse dies leading Mitsu to bundle it into a envelope and leave it on a rubbish heap along with Natsuko’s heart and dreams for the future.

When her colleagues at the nursery get stuck into the girl talk and ask Natsuko about boyfriends, her response is that she would not “degrade” herself yet that is exactly what she finally resorts to in an increasingly desperate effort to get close to Mitsu. After her attempts to get him to fall for another girl fail, Natsuko’s last sacrificial offering is her own body, surrendered on the altar of love as she pleads with the heartless Hideo to leave Mitsu for good. Though her bodily submission is painful to watch in her obvious discomfort her mental degradation has been steadily progressing as Hideo deliberately places himself between the two women, even going so far as to disrupt a seaside holiday planned for two by inviting himself along.

Yazaki perfectly captures Natsuko’s ever fracturing mental state through the inescapable presence of the dripping tap in the girls’ apartment which becomes a dangerous ticking in Natsuko’s time bomb mind. Occasionally gelling with clocks and doors and other oppressive noises, the internal banging inside Natsuko’s head only intensifies as she’s forced to endure the literal banging of Mitsu and Hideo’s lovemaking during her romantic getaway. Just as an earlier scene found Natsuko sitting on the swing outside embracing the flowers she’d brought for Mitsu only to find Hideo already there, Natsuko’s fate is to be perpetually left out in the cold, eventually resorting to rifling through her true love’s rubbish and biting into a half eaten apple in a desperate attempt at contact.

Natsuko’s love is an impossible one, not only because Mitsu is unable to return it, but because it is essentially unembraceable. In a society where her love is a taboo, Natsuko is not able to voice her desires clearly or live in an ordinary, straightforward way but is forced to act with clandestine subtlety. After Hideo unwittingly deflowers her and laughs about it, stating that she “must really be gay” Natsuko lunges at him with a knife, suddenly overburdened with one degradation too many. Though the prospect of the baby may raise the possibility of a happy family, albeit an unconventional one, the signs point more towards funerals than christenings, so devoid of hope does Natsuko’s world seem to be. Shot in a crisp 16mm black and white, Afternoon Breezes owes an obvious debt to the art films of twenty years before with its long takes, static camera giving way to handheld, and flower-filled conclusion, but adds an additional layer of youthful anxiety as its heroines find themselves moving into a more prosperous, socially liberal age only to discover some dreams are still off limits.


Aimless Bullet (오발탄, AKA Obaltan, Yu Hyun-mok, 1961)

Post-war cinema took many forms. In Korea there was initial cause for celebration but, shortly after the end of the Japanese colonial era, Korea went back to war, with itself. While neighbouring countries and much of the world were engaged in rebuilding or reforming their societies, Korea found itself under the corrupt and authoritarian rule of Syngman Rhee who oversaw the traumatic conflict which is technically still ongoing if on an eternal hiatus. Yu Hyun-mok’s masterwork Aimless Bullet (오발탄, Obaltan) takes place eight years after the truce was signed, shortly after mass student demonstrations led to Rhee’s unseating which was followed by a short period of parliamentary democracy under Yun Posun ending with the military coup led by Park Chung-hee and a quarter century of military dictatorship. Of course, Yu could not know what would come but his vision is anything but hopeful. Aimless Bullets all, this is an entire nation left reeling with no signposts to guide the way and no possible destination to hope for. All there is here is tragedy, misery, and inevitable suffering with no possibility of respite.

Nominal head of the family Cheolho (Kim Jin-kyu) has an OK job as an accountant but still he can’t make ends meet and his small family consisting of his wife, two children, war hero younger brother Yeongho (Choi Moo-ryong), unmarried sister Myeongsuk (Seo Ae-ja), and senile mother with wartime PTSD lives in a makeshift hovel in the middle of a fetid slum. Yeongho may have distinguished himself on the battlefield, but now the war is over society can’t find a use for him and so he remains jobless and another drain on his brother’s resources. In many ways he was one of the lucky ones, returning from the war with physical and mental scars but no permanent impairments. Myeongsuk’s former fiancé was not so lucky and requires the use of crutches to get around leading him to reject the woman he loves in the belief that he will never be anything more than a burden to all around him.

Cheolho suffers with a persistent toothache which he refuses to get treatment for despite the constant urging from his colleagues because he cannot in good conscience consider spending the money on himself when he has so many people with so many different needs to take care of. His toothache is not just a toothache but a manifestation of the unending torment of life in this ruined city defined by despair, madness, and cruelty.

The film begins with broken glass – a motif which will be repeated throughout as the structural integrity of this makeshift environment is repeatedly tested and repeatedly fails. A group of former soldiers is drinking in a bar, each lamenting their sorry progress in the post-war world. Yeongho remarks that he feels like a broken bowl – something used up and ready for the scrap heap. The country he fought so hard to protect has no place for him now the fighting is done. After such a long time searching for work, Yeongho is finally offered a promising job by an old flame currently working as an actress in the fledgling film industry, but the part they’ve offered him is that of a war veteran with similar scarring to his own. The studio want realism and casually ask him to remove his shirt and show off the traces of bullet holes on his side which is a step too far for Yeongho who objects to his wartime service being “exploited” in such a mercenary way. Insulted and not wanting to dishonour the memories of his fallen comrades Yeongho storms out only to later reconsider and realise he may have been foolish to turn down such a promising opportunity despite his indignation.

It isn’t just bowls and glass which end up shattered but dreams too as love lies bleeding in a land of permanent despair. Yeongho seems like something of a ladies’ man but re-encountering a kindly nurse he met at the front he begins to feel another life is possible. This particular dream is complicated by the presence of a disturbed neighbour who has also fallen in love with the nurse and stops by late at night to read her poetry despite the fact that she has taken to waving a gun to scare him off.

Cheolho has committed himself to living honestly, even if it means his family suffers. Yeongho is beginning to wonder if his philosophy is worth suffering for, why should they have to keep living like this when they could abandon conventional morality and humanitarian concerns and become rich through immoral means. Myeongsuk, abandoned by the love of her life and unable to find work, has fallen into prostitution, another effect of the ongoing American military presence. Yeongho, having lost all hope, makes a drastic decision of his own but one which is destined to be as ill fated as each of his other dreams, hollow and unfulfillable as they are.

Experiencing a moment of selfish indulgence born of total despair, Cheolho finally gets his tooth seen to. Actually he asks the dentist to just pull all his teeth right now but medical ethics suggest that’s not a good idea. Ignoring the dentist’s advice, Cheolho roams the streets of the city before stopping into another dental clinic for more “treatment”. Dazed and bloody he steps into a taxi but confuses his drivers by changing his mind on destinations from the morgue to the hospital to the police station. The Aimless Bullet of the title, as the cabbie calls him, Cheolho can only echo the words of his senile mother, “let’s go”, even if he has no idea where. Earlier in the film another character has the same dilemma and frames it as a joke – ask a dying man where he’s going, he says, and he’ll tell you he doesn’t know. There is nowhere for Cheolho to go. His road is blocked, his meter running. Korea is directionless and lost, a desolate land of broken bowls and ruined hearts too tired to keep moving even if there were any destination available.

So relentlessly bleak, it’s little wonder that the film ran into censorship problems which eventually saw it pulled from cinema screens. Legend has it censors objected to the frequent refrains of “let’s go” from the bedridden mother which they interpreted as “let’s go to North Korea” as opposed to the “just let us die” which seems to be the much darker message implied by her later talk of sheep and green pastures. Everything here is broken, caged, ruined. There is no way out or possibility of salvation in this life or any other. Lasting only a few seconds, the film’s most shocking moment passes with little to no reaction as Yeongho, on the run from the police, dashes past the body of a woman who has hanged herself with her crying baby still tied to her back. Yeongho, and presumably the police chasing him, ignore both the body and the wailing of the child in their self obsessed propulsion forwards. A warning – but one which is heeded only too late.


Short scene from the film (English subtitles)

Aimless Bullet is available on English subtitled region free blu-ray courtesy of the Korean Film Archive but you can currently watch the HD restoration version of the film in its entirety legally and for free via the Korean Film Archive’s YouTube channel. (You may have to sign in and “confirm” you’re a grown up.)

Seven Seas (七つの海, Hiroshi Shimizu, 1931-1932)

vlcsnap-2017-02-19-01h57m24s364Hiroshi Shimizu is best remembered for his socially conscious, nuanced character pieces often featuring sympathetic portraits of childhood or the suffering of those who find themselves at the mercy of society’s various prejudices. Nevertheless, as a young director at Shochiku, he too had to cut his teeth on a number of program pictures and this two part novel adaptation is among his earliest. Set in a broadly upper middle class milieu, Seven Seas (七つの海, Nanatsu no Umi) is, perhaps, closer to his real life than many of his subsequent efforts but notably makes class itself a matter for discussion as its wealthy elites wield their privilege like a weapon.

Split into two parts each around an hour long, Seven Seas begins with the chapter entitled Virginity in which we meet the closely interconnected circle of friends around whom the narrative turns. Yumie (Hiroko Kawasaki) is a young woman from a middle class background but fallen on hard times as her father, a former government official, is now bedridden and supporting the family only on his pension. She is about to announce her engagement to the upperclass boy Yuzuru (Ureo Egawa) but when his playboy brother Takehiko (Joji Oka) returns from abroad he takes a fancy to her himself, eventually raping her whilst she is a guest in their house. Devastated, Yumie’s father marches over to sort things out but even more tragic events occur, breaking the family forever as Yumie’s sister Miwako (Kinuko Wakamizu) has a breakdown and is committed to an asylum. In desperate need of money, Yumie eventually agrees to become the wife of the man who has so brutalised her, though she also contrives to turn the situation to her advantage in an act of revenge.

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Part two is entitled “Chastity” as this is to be Yumie’s primary method of resistance. Refusing her new husband his conjugal rights, Yumie spends his money with gay abandon making huge donations to her sister’s hospital and eventually also providing a kind of “salary” for her husband’s long term mistress whom he has been seeing for some years and had neglected to inform about his marriage. Meanwhile, Yumie’s friend Ayako (Sachiko Murase) has also fallen in love with Yuzuru who is still nursing a broken heart having separated from his family and taken refuge with the couple’s friends working in a sports equipment shop in the city.

Unusually for a Shimizu hero, Yuzuru is an uncomplicated, innately good person who instantly rejects his family following their heinous treatment of the woman he loves, remaining committed to her even after she has been assaulted by his own brother. This decision is, however, difficult as he no longer has access to the familial fortune and has few options for earning his own. He eventually finds work as a French translator but it doesn’t pay enough to make up for all the extra expenses incurred as a result of his brother’s actions from the loss of Yumie’s father’s pension to the ongoing medical costs for her sister’s treatment. Times being what they are, moralising forces creep into the frame suggesting all of this “made right” by Takehiko doing the “honourable” thing and marrying the woman he’s “bought” by force.

The Yagibashi family think they can sweep all of this under the carpet by throwing money at Yumie and otherwise ignoring the problem but this is not good enough for the morality police. Forced to marry her rapist, Yumie maintains an air of cool distain, detailing her plans for vengeance in her daily diary and arming herself with a pistol in case Takehiko tries his old tricks once again. Takehiko, a vain and selfish man, seems to be filled with a kind of resentment born of his class in which he remains a perpetual child controlled by his father who holds all of the purse strings. He does at least attempt to be a proper husband to Yumie, defending her from his snobbish parents and providing her with everything she asks for but he retains his tendency to believe that he can behave however he likes because he’s the eldest son of the wealthy Yagibashi family. Yumie may be reduced in circumstances but thanks to her father’s position would be considered from a “good family”, yet to Takehiko and the Yagibashis she is just another faceless person from the lower orders, unworthy of consideration or compassion and simply one of the exploitable masses.

Takehiko is also the bearer of the frequently ambivalent attitude to the Western world found in many of Shimizu’s other films of the period. Returning from a trip abroad, he belittles another woman in the carriage for her supposed snobbery. Having been abroad, they say, she feels herself superior to ordinary Japanese – unlike the two of them, obviously. Ironically when they arrive Takehiko discovers that the woman in question is the daughter of his former professor, recently returned from studying music in Italy. The other major foreigner we meet is Ayako’s boss at the newspaper where she has a good job as a female reporter. The diffident Englishman attempts to confess his love for her, leaping straight into a proposal. Shocked, Ayako eventually informs him that unfortunately she’s in love with someone else – Yuzuru. Reacting badly, he tries to stop Ayako from leaving but once she does he abruptly shoots himself! Unusual passion for an Englishman, this side of foreignness is a definite cultural difference though one perhaps imbued with a degree of entitlement that also speaks of a kind of oppressive arrogance.

This is however, contrasted with Yuzuru’s gentle career as a translator of French. These creative, cultural influences seem to be broadly positive ones adding to Japan’s already impressive artistic history which brings both pleasure and new ways of thinking which will help the fledgling nation interact with the new global order. The Yagibashis’ dependence on their inherited wealth and social status proves their downfall when they are the subject of an ongoing scandal but the family name is, in part, saved by Yuzuru’s artistic endeavours in turning his traumatic life story into a bestselling, critically acclaimed novel. The creative instinct triumphs over the passivity of the established order.

Remaining mostly straightforward in terms of approach, Shimizu experiments with his trademark tracking shots coupled with dissolves which are unusually impressive and innovative in terms of their setting. The narrative may be melodramatic but the setting is naturalistic, giving an ordinary picture of these upper class and lower middle class lives as people lived them in the early 1930s. From crowded city streets and rooms above shops to spacious country mansions these class divisions are neatly drawn though it’s perhaps interesting that friendship groups have begun to ignore these lines in spite of the differing possibilities offered to each of the differently troubled friends. As in much of Shimizu’s output, the good end happily and the bad unhappily, fulfilling the need for narrative justice as Yumie finds an unusual path for restitution after having been so cruelly misused by those who held her existence so cheaply as to rob her of her future, family and dignity solely because of their own sense of social superiority.


 

Three Loves (三つの愛, Masaki Kobayashi, 1954)

three-lovesMasaki Kobayashi had a relatively short career of only 22 films. Politically uncompromising and displaying an unflinching eye towards Japan’s recent history, his work was not always welcomed by studio bosses (or, at times, audiences). Beginning his post-war career as an assistant to Keisuke Kinoshita, Kobayashi’s first few films are perhaps closer to the veteran director’s trademark melodrama but in 1953 Kobayashi struck out with a more personal project in the form of The Thick-Walled Room which dealt with the fates of lower class war criminals. Based on a novel by Kobo Abe, the film was sympathetic to the men who had only been “following orders” but was careful not to let them off the hook. Still far too controversial, The Thick-Walled Room could not be released until 1957 and Kobayashi went back to more conventional fare such as this Christianity infused tale of three kinds of frustrated loves – romantic, spiritual, and familial, Three Loves (三つの愛, Mittsu no Ai).

Ikujiro is riding into town on a donkey cart, playing his flute which attracts the attention of a strange boy who exclaims that he is a butterfly. Following the death of his father, Ikujiro’s mother has apprenticed him to a man who owns a sake brewery but is also a member of the school board and has promised that he will get his education. Riding the same cart in is a down on his luck artist, Nobuyuki (Ko Mishima) – the lover of the town’s new music teacher, Michiko (Keiko Kishi), who has travelled to this remote country spot both for the benefit of her health and to help provide for her struggling artist boyfriend. This slightly unusual town is also home to a humble church whose Holy Father, Yasugi (Yunosuke Ito), came to the town as an evacuee alongside the now professor father of the little boy with a pigeon obsession, Heita.

Somewhat unusually, Three Loves opens with a choral rendition of a Christian hymn followed by a brief voice over and intertitle-style caption bearing the message that only those who live sincerely and seriously will be granted true joy but that this same joy is born from the bitterness and sadness of life. There are certainly an array of bitter circumstances on offer but Kobayashi choses to focus on them as filtered through three very different stories of love as children are separated from their parents, lovers are kept apart by cruel twists of fate and the love of God is both keenly and invisibly felt by those who take refuge at the underused church.

Ikujiro has been “sent away” by his mother who has been convinced to allow her oldest child to be raised by foster parents given that it will now be difficult for her to support all of the children in the absence of her husband. Feeling alone and unloved though missing his family, Ikujiro does not quite fit in at the local school but faces even more problems at his new home where it transpires that his foster father is not quite as altruistic as he originally claimed. Forming an odd friendship with Heita, Ikujiro begins to find some comfort in the place but nevertheless continues to suffer.

Heita, is, in many ways the heart of the film though his status as a kind of holy fool is perhaps uncomfortable from a modern standpoint. Yasugi, who has developed the closest relationship with the boy outside of his mother, describes him as beautifully sensitive and someone who requires especial care. Yet, his mother found it difficult to connect with him until he was allowed to return to nature, and his scholarly father mostly ignores him, describing his work as a kind of “atonement” for the way his son has turned out. Even given Heita’s unorthodox relationship to his environment in which he feels himself more bird or butterfly than human, he experiences only warmth and occasional exasperation from those around him rather than outright hostility.

These kinds of frustrated familial or social loves feed back into the intertwined romantic melodrama as tortured artist Nobuyuki has an attack of male pride in partially rejecting Michiko over her decision to become the major breadwinner despite her failing health. Professing love but remaining unwilling to marry because of his lack of financial security, he only wounds the woman he loves who wants nothing other than for him to go on painting and thinks of what he regards as a “sacrifice” of herself in working to support them both as part of their shared struggle. Becoming gloomy and depressed, Nobuyuki posits giving up on love, but eventually comes around, realising some things are more important than pride though old fashioned ideas about illness still pose a problem.

This in turn drives the central spiritual dilemma as Father Yasugi is forced to face his own emotional pain which he has long been trying to sublimate with service to something higher. Ten years previously, his wife left him for another man but his continuing love for her is the very reason he cannot bring himself to do what his own religion requires and forgive her for the pain and suffering which now cloud his heart. God is love, but love is pain and suffering without end. Thus he councils the romantically troubled couple against a marriage which may end suddenly creating even more heartbreak and everlasting sadness, which seems at odds with his own, and the film’s, insistence on the joy that life brings even whilst filled with sorrow and regret.

An early effort from Kobayashi, Three Loves is not as successful as his other work from the period offering none of the rawness or innovation of The Thick-walled Room, falling back on established melodrama techniques though making interesting use of montages and dissolves even if coupled with familiar horizontal wipes. The tone is more forgiving than Kobayashi’s later angry social tirades, but the muddled structure and strange use of religious themes make for a frustrating experience which ends in a traditionally melodramatic way offered abruptly and without further comment. A death of innocence may be Kobayashi’s concession to his own bleaker world view but feels like a standard Shochiku tearjerker ending, an afterthought tacked on as a concession to studio requirements. Still, an interesting meditation on the nature of love in all its different forms, Three Loves is an unusually contemplative piece even if frustrated by a slight clumsiness of execution.


 

Flora on the Sand (砂の上の植物群, Ko Nakahira, 1964)

© 1964 Nikkatsu CorporationDespite being among the directors who helped to usher in what would later be called the Japanese New Wave, Ko Nakahira remains in relative obscurity with only his landmark movie of the Sun Tribe era, Crazed Fruit, widely seen abroad. Like the other directors of his generation Nakahira served his time in the studio system working on impersonal commercial projects but by 1964 which saw the release of another of his most well regarded films Only on Mondays, Nakahira had begun to give free reign to experimentation much to the studio boss’ chagrin. Flora on the Sand (砂の上の植物群, Suna no Ue no Shokubutsu-gun), adapted from the novel by Junnosuke Yoshiyuki, puts an absurd, surreal twist on the oft revisited salaryman midlife crisis as its conflicted hero muses on the legacy of his womanising father while indulging in a strange ménage à trois with two sisters, one of whom to he comes to believe he may also be related to.

After a brief prologue in which our hero, cosmetics salesman Ichiro Igi (Noboru Nakaya), imagines a scenario for a novel in which a dying husband becomes so jealous of the man that may succeed him in his wife’s life that he sets about plotting to make her the weapon of that very man’s destruction, Igi heads to his regular barber and longtime family friend where he takes the time to probe him about his late father’s womanising habits. Igi’s father died young at only 34 for years of age, three years younger than the age Igi is now. His father’s spitting image, Igi cannot help seeing him everywhere he goes and feels unable to evade his ongoing influence, almost as if he were possessed by his father’s (un)departed spirit.

The major preoccupation Igi has is that his wife (Yukiko Shimazaki) may have slept with his father before they were married while she was just a teenager. The barber tells him he’s pretty sure not, but Igi cannot let the idea go and repeatedly brings it up with his wife, creating discord in the family home. Meeting a precocious schoolgirl at the Marine Tower one evening, Igi finds himself taking her to a hotel and deflowering her even though she begins to resist him at the last minute. The girl, Akiko (Mieko Nishio), then makes a strange request of him – she wants Igi to seduce and “hurt” her older sister Kyoko (Kazuko Inano) whose sanctimonious attitude she can no longer stand. Igi does indeed visit the bar where Kyoko works as a hostess and embarks on an intense affair with her but Akiko’s pleas to “hurt” her sister are complicated by Kyoko’s masochistic tendencies and Igi’s descent into a kind of madness.

Beginning with the painting by Paul Klee which gives the film its name, Nakahira asks us to imagine what would happen if a large dash of red were suddenly to appear, disrupting the comforting harmony of Klee’s perfectly matched colours. The discomforting redness does dutifully appear as strangely shaped squares on the canvas but the symbolic value of the colour is felt throughout the black and white narrative from the dark stain of Akiko’s broken maidenhead to the affectation of her lipstick and constant references to red seas and suns.

Though Igi’s world may have seemed just as perfectly ordered as Klee’s painting from the outside, his constant preoccupations with his father become the disruptive influence which leads to all of the redness later leaking in. Haunted by his father as he is, seeing his face everywhere from train windows to the barber shop mirror, Igi’s attempt at a plot for a murder mystery takes on a strangely Oedipal quality as we begin to wonder if it’s his father rather than Igi himself who has assumed the role of the “protagonist”, leaving a time bomb for his wayward son, the inheritor of his woman, just as Igi laid out in his prologue. Bizarre reality or another symptom of Igi’s increasingly fractured mind, the plot seems likely to succeed at least in a sense as Igi declines into a dishevelled mess, prone to hallucinations and uncertain visions.

Nakahira gives us several of these as Igi panics and struggles with a key only to open a door into bright white light and nothingness or another in which he and Kyoko dine in an empty restaurant which is suddenly filled with the noisy chatter of other diners. Strange touches such as the German beerhall with a Spanish guitarist, or the odd peepshow in which Igi and his two friends take on the appearance of demons or impassive Buddhist statues thanks to the light reflected into their eyes, add to the unbalanced atmosphere as do the frequent closeups of lips and hands, and the symbolic value of seeds never meant to be planted which nevertheless flower at an unintended moment. Shooting in black and white, Nakahira begins with a colour sequence featuring the abstract artwork with occasional flashes of colour as well as voice over and occasional intertitle-style captions adding to the absurdist atmosphere.

A surreal and complex psychological exploration of sex, power, obsession, identity, and legacy Flora on the Sand finds Nakahira flexing his experimental mussels for a drama rife with ambiguity and strangeness. Sadly this brand of innovation was not entirely welcome at Nikkatsu head offices and so he found himself left out in the cold eventually ending up in Hong Kong making action movies for Shaw Brothers. Despite some later success at international festivals, Nakahira’s work remains sadly neglected but the unusual degree of sophistication and almost playful atmosphere seen in Flora on the Sand make him worthy of attention as more than just an almost was of the rising New Wave.


Screened as part of the Japan Foundation Touring Film Programme 2017.

Homebound (歸路 / 귀로, Lee Man-hee, 1967)

homeboundLee Man-hee was one of the most prolific and high profile filmmakers of Korea’s golden age until his untimely death at the age of 43 in 1975. Like many directors of the era he had his fare share of struggles with the censorship regime enduring more than most when he was arrested for contravention of the code with his 1965 film Seven Female POWs and later decided to shelve an entire project in 1968’s A Day Off rather than tailor it to the concerns of the day. For these reasons it’s not difficult to read a political message into Lee’s 1967 tale of the (im)possibility of escape from a moribund marriage, Homebound (歸路 / 귀로, Gwiro). Like her country, Ji-yoen finds herself at a crossroads in the battle scarred post-war world which asks her to choose between a life of miserable servitude in fulfilment of her duty or one of accepting the painfulness of public disapproval in choosing to strike out for a happier future.

For fourteen years, Ji-yeon (Moon Jeong-suk) has been more caretaker than wife to her paralysed war hero husband, Dong-u (Kim Jin-gyu), who is so absorbed in his own sense of impotence that he has almost come to resent the extreme sacrifice he feels his wife has made for him. Dong-u is now a writer earning his living through serialised newspaper stories which at least affords Ji-yoen the opportunity of frequent trips into the city to deliver his manuscripts and meet with the publishers.

As it happens, the novel Dong-u is currently writing has a meta-dimension in that it’s extremely close to his own life. The ongoing story of a paralysed writer and his “saintly” wife who endures all hardships to stay at her husband’s side has proved popular with readers but now the editor is minded to warn Ji-yoen that some are becoming bored with the wife’s unrealistic goodness. They want something more human, he says, that sort of devotedness is nothing short of dull. Offended (the editor is almost talking about her real life, after all), Ji-yeon storms out leaving her bag behind. A young reporter, Gang Uk (Kim Jeong-cheol), runs out after her and becomes instantly smitten. This fateful meeting will lead to a number of subsequent ones but like the heroine of the story the jury is out on whether Ji-yeon should leave her embittered husband for a better life with a younger man, or accept the vow she made as his wife and stay by his side no matter how unhappy it will ultimately make her.

Ji-yeon’s life is undoubtedly a difficult one despite her frequent protestations that she’s happy with her husband and could never love anyone else. Dong-u is forever trapped in the past, dreaming of his military glory and unable to accept his new life to move forward into the increasingly modern world. An early scene sees Ji-yeon deliver a letter congratulating him on the fourteenth anniversary of his wartime service. Dong-u asks Ji-yeon to help him into his uniform after which he puts on a recording of a parade and attempts to stand and salute only to immediately fall over, leading to a brief flashback of the battlefield as Ji-yeon cowers to the side, only later lifting the needle to end the ordeal.

Trapped within his own history, Dong-u berates himself for his physical failings in being unable to be a “full” husband to his self sacrificing wife. The couple have separate bedrooms and share no particular intimacy, barely even friends let alone husband and wife. Dong-u’s bitterness is all encompassing, claiming to be in regret of a sacrifice he feels has been made on his behalf which only brings him additional guilt for destroying his wife’s future happiness as the childless wife of a paralysed man. This same internalised frustration leads him to treat Ji-yeon coldly in intense resentment for the way in which she forces him to feel all of these negative emotions.

Receiving affection only from the family dog, few would blame Ji-yeon if she did find herself a way out through romance. Even Dong-u’s sister who confronts Ji-yeon after catching sight of her with Gang Uk expresses sympathy for her situation, but urges the couple to divorce in order to prevent greater suffering further down the line. Ji-yeon is torn between her uncertain feelings for Gang Uk and her duty as a wife to her husband. At one point, Ji-yeon asks a question about who in the world is the most unfortunate only to answer that it is the person who can neither be respected or hated. She can’t bear the idea of being the woman who abandoned her disabled husband for a younger man, but neither can she endure untold years of respect as his devoted wife trapped in that lonely, claustrophobic house forever.

Torn between modernity in the form of her young lover, and tradition in the form of her embittered former soldier, Ji-yeon is in a similar dilemma to her nation as she looks out at a transformed Seoul standing ready to strike out onto the world stage only to return home to her dark and dingy Incheon cottage which almost seems to exist in the never was of fourteen years before. Her final decision is an ambiguous one, paralysed in indecision as she longs for forward movement but is terrified to accept it. Lee’s film is subtle and subversive, not least in its social messages which lean towards individual freedom and happiness over duty bound tradition even whilst suggesting that those two ideals may be impossible to achieve. Shot in a crisp black and white, Homebound is a study in alienation with its claustrophobic angles and wide sweeping shots of the prospering city which seems to warn that those caught between the past and the future are likely to find themselves crushed by fear and memory in equal measure.


 

Mysterious Object at Noon (ดอกฟ้าในมือมาร, Apichatpong Weerasethakul, 2000)

mysterious-object-at-noonApichatpong Weerasethakul started as he meant to go on with his debut feature, straddling the borders between art film and surrealist exercise. A cinematic riff on the classic “exquisite corpse” game, Mysterious Object at Noon (ดอกฟ้าในมือมาร, Dokfa Nai Meuman) is equal parts neorealist odyssey and commentary on the human need for constructed narrative (something which the film itself consistently rejects). Shot in a grainy black and white, Apitchatpong’s first effort was filmed over three years travelling the length of the country from North to South inviting everyone from all walks of life to contribute something to the ongoing and increasingly strange brand new oral history.

Beginning with a travelling shot from inside a van peddling fish sauce, Apitchatpong fills the air with naturalistic background noise including our very first story – a sappy sounding radio drama called “I’ll Love You Tomorrow” about a guy who loses touch with the love of his life only to find her engaged to another man. The genesis for the ongoing narrative comes from the woman working on the truck who first recounts her own true story of having been sold by her father for nothing more than the money for his train fare home. She then tells us about a disabled boy and his home teacher who will become the central players in the background tale.

The boy and his teacher get on well and are very close, but one day he finds her collapsed with a strange sphere rolling out from underneath her skirt. This “mysterious object” then transforms into a boy who hides the teacher’s body in a cupboard before taking on her form when he realises the first boy misses her. The odd story grows and develops as each person brings something new to it, reflecting their own lives and histories as a kind of brand new myth making occurs in which ordinary people try to make sense of extraordinary events. Consequently, we have everything from kidnapping to hostess bars and aliens suddenly creeping into this magical realist exercise.

Beginning in the city and ending in the country, Apichatpong talks to anyone and everyone, getting old grannies drunk and letting children run riot. Nearing the end of the journey, he recreates the constructed narrative as a travelling show complete with singing and dancing though his country players are quick to criticise the lack of proper script and random nature of the story. Realising they’ll need some kind of explanation as to why the disabled boy is in a wheelchair, the in movie director decides to film an insert sequence along the lines of an archive news segment. More archive footage follows before Apichatpong takes things in the opposite direction by letting the camera roll on with his cast for the invented story as the second boy becomes keen to remind everyone he was promised some KFC on the way home and Apitchatpong himself steps in front of the camera to fix a lighting setup.

Stories are the way we define our worlds, though given enough leeway the ones we imagine for ourselves are much stranger than conventional logic would allow. The real world is, however, ever present in the sappy radio adverts, political posters, elephants and boxing rings which give way to the darker elements of child abductions and human trafficking. Real life is here, but its deeper layer is here too in the stories which we tell to make sense of it. Using narrative devices from intertitles to sign language, Mysterious Object at Noon embraces all kinds of storytelling from the dramatic to the literary, but its heart is always with the people and the random craziness that emerges when attempting to explain the inexplicable. A necessarily disparate and strange experience, Mysterious Object at Noon neatly heralds the direction of Apichatpong’s ongoing career in its effortless playfulness and sympathetic exploration of this most basic of human needs.


French release trailer (subtitles/captions in French only)

My Second Brother (にあんちゃん, Shohei Imamura, 1959)

vlcsnap-2017-01-07-22h53m01s073Like most directors of his era, Shohei Imamura began his career in the studio system as a trainee with Shochiku where he also worked as an AD to Yasujiro Ozu on some of his most well known pictures. Ozu’s approach, however, could not be further from Imamura’s in its insistence on order and precision. Finding much more in common with another Shochiku director, Yuzo Kawashima, well known for working class satires, Imamura jumped ship to the newly reformed Nikkatsu where he continued his training until helming his first three pictures in 1958 (Stolen Desire, Nishiginza Station, and Endless Desire). My Second Brother (にあんちゃん, Nianchan), which he directed in 1959, was, like the previous three films, a studio assignment rather than a personal project but is nevertheless an interesting one as it united many of Imamura’s subsequent ongoing concerns.

Set in the early 1950s, the film focuses on four children who find themselves adrift when their father dies leaving them with no means of support. The father had worked at the local mine but the mining industry is itself in crisis. Many of the local mines have already closed, and even this one finds itself in financial straits. Despite the foreman’s promise that he will find a job for the oldest son, Kiichi (Hiroyuki Nagato), there is no work to be had as workers are being paid in food vouchers rather than money and strike action frustrates what little production there is. After receiving the unwelcome suggestion of work in a “restaurant” in another town, Yoshiko (Kayo Matsuo) manages to find a less degrading job caring for another family’s children (though she receives only room and board, no pay for doing so). With younger brother Koichi (Takeshi Okimura) and little sister Sueko (Akiko Maeda) still in school, it seems as if the four siblings’ days of being able to live together as a family may be over for good.

Based on a bestselling autobiographical novel by a ten year old girl, My Second Brother is one of the first films to broach the Zainichi (ethnic Koreans living in Japan) issue, even if it does so in a fairly subtle way. The four children have been raised in Japan, speak only Japanese and do not seem particularly engaged with their Korean culture but we are constantly reminded of their non-native status by the comments of other locals, mostly older women and housewives, who are apt to exclaim things along the lines of “Koreans are so shiftless” or other derogatory aphorisms. Though there are other Koreans in the area, including one friend who reassures Kiichi that “We’re Korean – lose one job, we find another”, the biggest effect of the children’s ethnicity is in their status as second generation migrants which leaves them without the traditional safety net of the extended family. Though they do have contact with an uncle, the children are unable to bond with him – his Japanese is bad, and the children are unused to spicy Korean food. They have to rely first on each other and then on the kindness of strangers, of which there is some, but precious little in these admittedly difficult times.

In this, which is Imamura’s primary concern, the children’s poverty is no different from that of the general population during this second depression at the beginning of the post-war period. The film does not seek to engage with the reasons why the Zainichi population may find itself disproportionately affected by the downturn but prefers to focus on the generalised economic desperation and the resilience of working people. The environment is, indeed, dire with the ancient problem of a single water source being used by everyone for everything at the same time with all the resultant health risks that poses. A young middle class woman is trying to get something done in terms of sanitation, but her presence is not altogether welcome in the town as the residents have become weary of city based do-gooders who rarely stay long enough to carry through their promises. The more pressing problem is the lack of real wages as salaries are increasingly substituted for vouchers. The labour movement is ever present in the background with the Red Flag drifting from the mass protests in which the workers voice their dissatisfaction with the company though the spectre of mine closure and large scale layoffs has others running scared.

One of the most moving sequences occurs as Koichi and another young boy ride a mine cart up the mountain and talk about their hopes for the future. They both want to get out of this one horse town – Koichi as a doctor and his friend as an engineer, but their hopes seem so far off and untouchable that it’s almost heartbreaking. Sueko skipped school for four days claiming she had a headache because her brother didn’t have the money for her school books – how could a boy like Koichi, no matter how bright he is, possibly come from here and get to medical school? Nevertheless, he is determined. His father couldn’t save the family from poverty, and neither could his brother but Koichi vows he will and as he leads his sister by the hand climbing the high mountain together, it almost seems like he might.


 

Heremias (Book One: The Legend of the Lizard Princess) (Unang aklat: Ang alamat ng prinsesang bayawak, Lav Diaz, 2006)

heremiasLav Diaz has never been accused of directness, but even so his 8.5hr epic, Heremias (Book 1: The Legend of the Lizard Princess) (Unang aklat: Ang alamat ng prinsesang bayawak) is a curiously symbolic piece, casting its titular hero in the role of the prophet Jeremiah, adrift in an odyssey of faith. With long sections playing out in near real time, extreme long distance shots often static in nature, and black and white photography captured on low res digital video which makes it almost impossible to detect emotional subtlety in the performances of its cast, Heremias is a challenging prospect yet an oddly hypnotic, ultimately moving one.

Diaz begins with a long, static take of a roadway in which a convoy of pedlars is parked while the modern world passes them by in the form of speeding motor cars. Heremias (Ronnie Lazaro) is a member of this timeless nomadic community, travelling along the road selling handicrafts from a cart pulled by a cow. The other pedlars seem worried about Heremias, they describe him as seeming “unwell” and are concerned because he hasn’t been eating. Eventually Heremias makes the fateful decision to go his own way, leaving the safety of the caravan behind to tread his own path. Yet what he finds out on his own amounts to trouble and strife beginning with the theft of his cart and ending with his overhearing a gang of teenage boys outline their plan to rape and murder a local girl.

Diaz spends the first few hours of the film immersing us in the world of the caravan with its routines of singing and eating broken with children’s lullabies and games of basketball. Heremias, however, wants something more than his simple life of community and the security of the familiar. Rather than simply retread familiar routes alone, Heremias follows a solitary, untravelled path which promises little more than aloneness. His cow, in a fine supporting performance, is often less certain of the wisdom of his master’s decision and makes his displeasure known, though Heremias is unwavering. When the cow is suddenly removed from the picture, its absence is very much felt as Heremias is left entirely alone without hope or guidance.

On trying to report the crime to the authorities, Heremias finds that all of his faith in the rule of law has been misplaced. Though the police begin to investigate, it’s clear that they have little interest in solving the crime, eventually asking for a sizeable bribe to complete the job. Later, when Heremias hears the terrible plan of the drunken young men, he tries the police again but finds them unwilling to help as the young men in question are sons of important people. Finally Heremias turns to the church but the priest is unwilling to offer anything more than prayer to save the life of a vulnerable young girl. Heremias, disappointed and with his faith shaken to the core, is left with no other recourse than to strike a bargain with God. Fasting and wandering, Heremias hopes that God will save the girl whom he seems incapable of helping in any other way though Diaz offers no clue if his faith will be repaid.

The film’s title comes from the name of a town which Heremias passes through. A couple once lived there and had a beautiful daughter who was abducted and never seen again, save perhaps for a baby lizard appearing at her parents’ home. This story repeats itself in that of Helena – the young woman who will be raped and murdered according to the tale Heremias overhears whilst watching the young men waste their time on drugs and alcohol inside an abandoned home. Old stories seem to resurface in new but no less tragic ways as the lizard who can tell good men from bad gives way to a discussion of the Japanese who hid in the forests after the war, too ashamed (as the villagers describe it) to return home. Among the executed soldiers was a colonel, Oshima, but the men can’t decide if the Oshima who died was the bad Oshima or another one altogether or if the bad Oshima was really bad at all – he did, so they say, design the water sanitation system at the school to the great benefit of everyone.

Heremias wanders alone through the difficult terrain, falling ever deeper into despair. Though generally impassive, Heremias is allowed two great moments of emotion – the first as he’s overtaken by the enormity of the loss of his cart and cow, and then after his greatest test which leads him to make his fateful bargain with God. The police have failed him, the priest ignored him, and there’s nothing to say he’ll have any more luck with the invisible protector yet with this last descent into the depths of hopelessness he emerges changed, almost saintly, as he agrees to make a personal sacrifice for only the hope that the girl will be saved from her grizzly fate. Aimlessness gives way to purpose, as Heremias adopts the path of the fallen prophet.

Though the low res cinematography and extreme distance shots add to the film’s alienating approach, there are moments of rare beauty as Diaz captures the natural landscape even as it proves hazardous or threatening to man. Unusual sound design completes the effect as the boys’ loud rock music suddenly cuts out while they detail their heinous plans, or ancient folk songs float through the background, eerily echoing ongoing events. Oblique and detached, Diaz’s lengthy spiritual epic resolutely rejects connection yet the cumulative effect of its distancing approach leads to its ambiguous if ultimately moving conclusion.


Heremias loses his cow (dialogue free)

Inn of Evil (いのちぼうにふろう, Masaki Kobayashi, 1971)

inn-of-evil“Sometimes it feels good to risk your life for something other people think is stupid”, says one of the leading players of Masaki Kobayashi’s strangely retitled Inn of Evil (いのちぼうにふろう, Inochi Bonifuro), neatly summing up the director’s key philosophy in a few simple words. The original Japanese title “Inochi Bonifuro” means something more like “To Throw One’s Life Away”, which more directly signals the tragic character drama that’s about to unfold. Though it most obviously relates to the decision that this gang of hardened criminals is about to make, the criticism is a wider one as the film stops to ask why it is this group of unusual characters have found themselves living under the roof of the Easy Tavern engaged in benign acts of smuggling during Japan’s isolationist period.

Led by the innkeeper Ikuzo (Kan’emon Nakamura), the Easy Tavern is, effectively, the hideout of a smuggling gang conveniently located on a small island in the middle of a river where they can unload goods from the Dutch boats before shipping them on to Edo. Everything had been running smoothly, but the friendly policeman has been moved on and the new guy seems very straight laced. The gang’s routine existence changes one night when they receive two unexpected visitors – a young man they save from a beating in the street, and a drunk who wanders in looking for sake. The younger man, Tomijiro (Kei Yamamoto), brings a sad story with him in that all of his troubles have been caused by trying to save the woman he loves from being sold to a brothel. Moved by Tomijiro’s innocent ardour, even the most hardhearted residents of the Easy Tavern become determined to help him. Accepting a job everyone had a bad feeling about in order to get the money for Tomijiro to buy back his lady love before it’s too late, the gang’s unusual decision to risk their lives for someone else’s happiness may be the first and last time they ever do so.

The residents of the Easy Tavern have various different backstories, but the thing they all have in common is having been rejected by mainstream society at some point in their lives. The most high profile, Sadashichi (Tatsuya Nakadai), is known as “The Indifferent” which is both apt and slightly ironic. Sullen and cynical, he puts on a show about caring for nothing and no one but, as inn keeper’s daughter Omitsu (Komaki Kurihara) has figured out, it’s more that the opposite it true – he cares too much about everything. Abandoned as a child, Sadashichi’s sad story is that he once thought his saw his mother long after they were separated but killed her because she’d fallen into prostitution. Then again, perhaps it was just a woman who looked like her, or perhaps he made he whole thing up. Coming across a lost baby bird shortly after killing a man, Sadashichi is determined to look after it but is later distressed by the words of the drunk who reminds him that the bird’s mother is probably going crazy with worry. Sadashichi may identify with this lost little bird, but his empathy also extends to Tomijiro’s plight as his plaintive looks and gloomy face prompt him into action, if only to make them go away.

Similarly, the other members including “The Living Buddha” – a rabidly bisexual former monk thrown out of his temple for his lascivious ways, an effeminate homeless man, a stutterer, and an invalid all have reasons for living outside the law. As the sympathetic inn keeper later tries to explain to a policeman, most of these men are people who’ve faced rejection in one way or another. Craving sympathy, they’ve turned violent and suspicious, pushed away from the very things they wanted most. Far from an Inn of Evil, the Easy Tavern is the only place where these people have been able to find acceptance, building a community of lost souls from those cast out from society at large.

The decision to try and help Tomijiro to rescue his childhood sweetheart, cruelly sold by her selfish and uncaring father, is, in once sense, a selfless one but perhaps also reminds them of all the times they were also betrayed or abandoned and no one came to help. Even knowing the plan is unlikely to end well, the inn keeper is proud of his men’s decision, if they didn’t try to help the girl no one else would. They may be throwing their lives away in a pointless endeavour, but if they don’t at least try then what’s the point in living at all. This more than anything expresses Kobayashi’s constant preoccupation throughout his career in pointing to the essential goodness of those who refuse to simply accept acts of injustice as normal and stand up to oppose them, even if their resistance will produce little or no actual change.

Filming in a crisp black and white, Kobayashi creates an eerie atmosphere aided by Toru Takemitsu’s strangely ethereal score. The world of the The Easy Tavern is a dark one in which cruelty and betrayal lie at every turn and men ruin themselves through thoughtless and reckless decisions, but the best of humanity is to be found among this gang of outlaws who collectively decide it’s world risking their lives for someone else’s love story. Filled with impressive visual imagery including the strange sight of the looming bright white police lanterns and the impressively staged last stand as Sadashichi holds off the troops for Tomijiro to escape, Inn of Evil is a tightly controlled, minutely detailed character drama in which men who’d throw their lives away for nothing find that their sacrifice has not been in vain.