Tag: Etsushi Takahashi

The Shootout (凶弾, Toru Murakawa, 1982)

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The seishun eiga or youth films of the 1960s often had an ambivalent attitude to rebellious youngsters who for various reasons were not able to accommodate themselves to the times in which they lived, but few were prepared to ask real questions about society’s responsibility towards young people in difficult situations who had often been let down by the same state institutions which only sought to demonise them. Based on a story by Hiroshi Fukuda which was inspired by a real life ferry hijack which outraged the nation when the police opted to shoot the teenage hijacker dead, Toru Murakawa’s The Shootout (凶弾, Kyodan) stars the nephew of 60s youth movie king Yujiro Ishihara and places the blame firmly at the door of the police and other public services whose gradual and needless escalation of events leads only to tragedy. 

Teenagers Hideo (Yoshizumi Ishihara), Numa (Masato Furuoya), and Soichi (Tatsuo Yamada) met in reform school and have become something like brothers. All of them either never knew their parents or lost them young and have developed a healthy distrust of authority thanks to their experiences. As the film opens, the boys run cheerfully through the streets of a small rural town headed to the mountains where they play with a shotgun Hideo inherited from his late father. While driving back the boys pick up a distressed young woman, Hiromi (Mio Takaki), running barefoot through the pouring rain, but soon come to the attention of a pair of bored policemen the older of whom has a definite problem with the “unreliable” youth of the day and all their “sissy” music. They pull car over for speeding which is a problem not only because Soichi has been drinking, but because it is also not his car. He took the neighbour’s when his was taken away and it’s been reported stolen. 

While the younger policeman processes Soichi, the older one decides to kick off after finding the shotgun, banging Hideo’s head against the side of the car and then attacking Numa with a police truncheon when he asks him politely to stop before punching him in the face and kneeing him in the stomach though at this point neither of the boys has made any attempt to resist. Continuing to kick him on the ground, the policeman tells Numa that he should have more respect for his parents which is something of a sore spot because Numa was a foundling raised in the care system. Snapping, Numa hits the policeman over the head with the shotgun leaving him crawling on the muddy ground in danger of drowning while having suffered a serious head injury. 

This is first of many needless escalations that the boys encounter. The policeman was not really interested in serving the law, only in validating his authority and in reality little better than a thug himself. If he had not needlessly inflicted violence on the two young men, which is in itself an act of extreme entitlement given his age and fitness level compared to that of two physically fit teenage boys, none of the succeeding action would have taken place. The boys feel that they are unfairly victimised and are understandably mistrustful of the police because as they say even when they are doing their best to adhere to the rules of mainstream society they are written off as reform school boys not least by the police who have already decided that they are innately bad and must be guilty of whatever it is they are accused. 

The boys find the same thing when they decide to turn themselves in after a few days on the run and go to their social worker for help. The social worker lives in a temple and first seems as if he’s going to help when they explain and ask him to mediate for them with the police who they fear will not listen to the real story, but it soon becomes clear that he only wants to help Hideo who is the grandson of a diplomat and a promising student while foundling Numa is according to him unsalvageable. If only the social worker had been prepared to listen to them, the hijacking would never have happened. All the boys ever ask for is that someone pay attention to their side of things, honestly without prejudice, but all they’re ever told is that the word of a reform school boy is worthless which really begs the question of what the reform school is for in the first place. 

Then again there are a handful of sympathetic officers including one in charge of the original incident who makes it clear to his men that they should not be judging the suspects on their backgrounds while another (Kunie Tanaka) who was responsible for arresting Hideo when he killed his sister’s no good violent boyfriend during a fight reflects that he had beautiful eyes for a murderer and has come to question the nature of contemporary policing feeling perhaps that boys like these deserve help rather than punishment. The only person who does make an effort to listen is the fatherly captain of the ferry which Hideo ends up hijacking (Tomisaburo Wakayama) who seems to be getting through to him only to have his progress undermined by the police who again only want to preserve their own authority. 

Comparing the ferryjacking to the 1972 Munich terrorist attack, which seems rather hyperbolic even though the situation is obviously dangerous given the hostage taker is an emotionally volatile teenage boy with at this point two powerful firearms, the police and Coast Guard determine that killing him is likely the only solution. Obviously never having studied much about hostage negotiation, they surround the boat when it stops to refuel pushing Hideo further into a corner and increasing the likelihood that he may end up feeling out of options and decide to take everyone else with him when he goes. From the police’s point of view, perhaps that adds an extra justification to their clear determination to kill when the implication is that to them boys like Hideo are just a threat to be neutralised, another powder keg reform school boy who would have caused trouble eventually. 

That the public do not agree with the police’s actions perhaps says something about contemporary social attitudes, that in general people do not want to live under such rigid authoritarianism and could see that Hideo was merely a frightened boy who could have been talked down if again someone, other than the captain who did his best to save him, had been prepared to listen rather than once again needlessly escalating the situation to preserve the image of police authority. On the flip side, we’re also shown that the shooting has an adverse effect on the remorseful police sniper who is also at a moment of emotional strain caring for a wife dying of a brain tumour at only 25. Reminiscent of Rebel Without a Cause, The Shootout like its heroes has a healthy distrust of authority figures but also a small faith in the wider public while asking serious questions about the way society treats those who are often the most in need of care and protection. 

Kill! (斬る, Kihachi Okamoto, 1968)

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“Samurai aren’t as great as you might think” according to a jaded retainer in Kihachi Okamoto’s Kill! (斬る, Kiru) but it’s a message that the ambitious farmer at the film’s centre struggles to take in. Having been a victim of samurai violence he resolves to become a samurai while a former samurai turned yakuza drifter attempts to show him the hypocritical realities of the samurai life as they find themselves swept into local intrigue when a band of young revolutionaries arrive to cut down a corrupt and oppressive lord. 

Corrupt and oppressive is perhaps the defining image of the samurai in post-war cinema, but like the film’s title that cuts both ways. Farmer Tabata (Etsushi Takahashi) sold his lands to buy a sword after witnessing peasants cut down during an uprising but he’s decided the best way out of oppression is to become an oppressor and is dead set on achieving samurai glory through the time-honoured method of distinguishing himself in battle. That may prove a little difficult given that his new boss, Ayuzawa (Shigeru Koyama), immediately mocks him for swinging his sword as if it were a scythe. Then again as former samurai Genta (Tatsuya Nakadai) explains to him, if you don’t know what you’re doing you can always just stab people which at the end of the day does rather undermine the idea of samurai elegance in the art of killing. 

Genta keeps trying to tell Tabata that “samurai are no good” but Tabata still wants to be one anyway even after learning that Ayuzawa means to double cross them, hiring ronin to take out the young samurai whose sense of honour he manipulated to eliminate the admittedly corrupt (but aren’t they all?) lord for his own political gain while planning to send in his retainers to finish off the job to ensure there are no witnesses. Genta gave up his samurai status because he was “disgusted” by just this sort of duplicity along with the meaningless codes of loyalty that govern samurai society and caused him to betray a friend who was acting only in the interests of justice. Leader of the ronin Jurota (Shin Kishida) did something similar though in his case for love when his fiancée’s father was condemned on false charges and she and her mother exiled. He wants not land or status but only money in order to redeem the woman he loves from a geisha house and like Genta is under no illusions about the nature of samurai life having figured out most of what’s going on but hoping to emerge with the means to liberate both himself and his wife from samurai oppression. 

Even the elderly chamberlain later rescued by Genta tries to warn Tabata that the samurai life isn’t all it’s cracked up to be, hinting at the ways they are also oppressed by their own code while clearly gleeful to have had the opportunity of stepping into a teahouse for the first time responding to Genta’s request to stay put that if he could he’d like to stay put for the rest of his days. Both former samurai, neither Genta nor Jurota are minded to draw their swords knowing that whatever the outcome it would be unhappy while the young who thought it was their duty to change the world by removing one who brought shame on their names are faced with the realisation that they have been used and their resistance will count for nothing. Even their bond as brothers banding together to achieve a common goal is eventually disrupted by alcohol and petty jealousy.

Genta acts as a kind of chorus, touched by the naivety of the seven samurai holed up in a mountain lodge because they believed in justice, while knowing that the society itself is innately unjust and already beyond redemption. Tabata eventually comes to a similar conclusion having gained samurai status but found it quite literally uncomfortable deciding to shake off his newfound nobility and rejoin Genta as a cynical yet pure hearted wanderer because the only way to escape samurai oppression is to actively live outside it. The final irony is that it’s the elderly chamberlain who eventually sets him, and all they women trapped in indentured servitude at the geisha house, free using samurai gold to enable them to escape a system he himself cannot escape but does not exactly support while Genta enlists the help of local peasants to hold a festival of rebellion to cover the final assault. Marked by Okamoto’s characteristically absurd humour and cartoonish composition along with the eerily gothic emptiness of the deserted ghost town where not even yakuza can survive the film takes on a quasi-spiritual dimension in which Genta and the gang eventually walk out of hell if only into a purgatorial freedom. 

Kill! screens at Japan Society New York on Sept. 2 as part of the Monthly Classics series.

Original trailer (no subtitles)

Call from Darkness (真夜中の招待状, Yoshitaro Nomura, 1981)

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“In today’s society, everyone is warped in some way” according to the investigative psychologist at the centre of Yoshitaro Nomura’s Call From Darkness (真夜中の招待状, Mayonaka no Shotaijo, AKA Midnight Invitation). Adapted from the novel by Shusaku Endo, Nomura’s late career psychological mystery places the dark past at the centre of familial implosion as increasingly estranged brothers find themselves falling victim to the same “curse”, called to destruction by the extreme resentment of one who feels himself wronged both personally and on a familial level. 

The film opens, however, with the heroine, Keiko (Asami Kobayashi), visiting a psychiatrist and visibly perturbed by the strange, twitching figures which surround her in the waiting room. The patient immediately before her is irritated by the psychiatrist’s “childish games”, eventually leaving the room in exasperation with the medical staff who refuse to take his symptoms seriously, convincing him that his pain is all in his mind and his lame leg is merely a manifestation of repressed trauma. Nevertheless, Keiko has not come for herself but for her fiancé, Tamura (Kaoru Kobayashi), who has suffered a nervous breakdown after all three of his brothers mysteriously disappeared leaving him feeling as if he must be next. As Dr. Aizawa (Etsushi Takahashi) points out, disappearances are a matter for the police but he does agree to help treat Tamura’s paranoia in the belief that his family circumstances are a series of unfortunate and improbable coincidences rather than a concerted effort to wipe out his bloodline. 

As it turns out, that is not quite true and Tamura perhaps has reason to worry but then there is no one targeting him, in fact no one very interested in him at all, but still he will be sucked into a vortex of guilt and pain despite having, as it turns out, a different name and minimal connection to those who are his brothers by blood. The youngest of the four boys, Tamura was adopted into another family who had no children of their own at eight years old. His mother had already passed away and after his father too died not long after his adoption he never returned to his ancestral home in Kumamoto and had little contact with either of his brothers besides Kazuo (Tsunehiko Watase) with whom he had remained close and who would often visit him when he came to Tokyo on business. The fact of his brothers’ disappearances does not perhaps concern him emotionally, at least until Kazuo too goes missing, as much as its strangeness threatens his ordinary, conventional life not to mention his engagement to Keiko whose parents do, as expected, urge her to reconsider in light of the dark shadows around Tamura’s family history. 

That’s perhaps one reason Keiko is so keen to delve to the bottom of the mystery, not only to cure Tamura’s depression but to defend her choice of husband and therefore the future direction of her life. Aizawa, meanwhile, proves a strange and slightly dubious guide despite his presentation as a figure of infinite authority. He persuades the pair that the answer lies in dreams, intrigued by a recurring nightmare Kazuo had apparently been having about travelling through tunnels and valleys towards a mysterious castle, a dream that Tamura eventually begins dreaming too. Aizawa and Keiko find themselves making a bizarre visit to a spirit medium, while Aizawa later recommends experimental hypnotherapy treatments, diagnoses based on glanced body language, and describes the oldest brother, Junkichi (Makoto Fujita), as a probable misanthropic sadist based on a series of drawings he made of a man with serious deformities. He later walks back some of these statements as strategy in his quest to help Tamura, but you have to admit that his practice is esoteric to say the least. 

Central to events, the deformed man turns out not to be an invention of Junkichi but a very real “victim” and perhaps symbol of the “warped” society Aizawa alludes to at the film’s conclusion. We learn that the young man suffered from rheumatism and was recommended experimental treatment which led to his deformity and apparently left him brain damaged, unable to look after himself. The mysterious calls the brothers receive late in the night are reminders of the harm they have caused, beckoning them towards a spiritual retribution though there is of course no real way to atone, the young man can never be restored. It’s this sense of dread that leads Aizawa and others to describe what’s happened to the brothers as a “curse” though it’s one largely self-imposed if perhaps precipitated by the intense resentment of the wounded parties which sends itself through the air, and the telephone lines, to convince the brothers they must pay though, in real terms, the young man’s fate is not really their fault only that of the doctors who developed the drug and administered it if, as Aizawa implies, they were aware of what could happen if they went too far. 

Nevertheless, it seems that responsibility must be taken though the extents of that responsibility, rather than the secrecy or the events themselves, eventually corrupt the previously pure and strong relationship between Keiko and Tamura. He wants to end it with money, she is disappointed in his cynical conservatism and lack of compassion. Aizawa meanwhile, believes that the brothers were drawn to death, tired of the business of living and perhaps looking for an exit and an excuse to give in to despair. Nomura slips into painful negative for his explanatory flashbacks, while undercutting a sense of reality through the dissolves and superimpositions of his ethereal dream sequences, but finally returns us to the “warped” society of the present day as the survivors look for new ways of living with a newfound darkness. 

Hanzo the Razor: Who’s Got the Gold? (御用牙　鬼の半蔵やわ肌小判, Yoshio Inoue, 1974)

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Hanzo the razor who's got the gold posterAll things must come to an end, and so the third instalment in the Hanzo the Razor series, Who’s Got the Gold? (御用牙　鬼の半蔵やわ肌小判, Goyokiba: Oni no Hanzo yawahada koban) is the last. To be frank the central tenet is wearing a bit thin (not least because Hanzo’s been bashing away at it with a mallet for the last two movies), and though scripted by the previous film’s director, Yasuzo Masumura, direction has been handed to the less experienced studio director Yoshio Inoue. Consequently, Who’s Got the Gold? is the most obviously parodic entry in the series, camping it up in grand style as Hanzo (Shintaro Katsu) goes after a more obvious kind of vice in the form of greedy, entitled lords, corrupt priesthood, and a nation too obsessed with its past to survive in a rapidly modernising era.

Inoue opts for a purely theatrical opening as Hanzo’s two ex-con underlings, Devil and Viper, enjoy a spot of night fishing whilst dreaming about having enough money to head to the red light district. They get the fright of their lives when they think they see a creepy ghost woman emerging from the lake. Being Devil and Viper they panic and run home screaming to report this terrifying incident to their brave protector Hanzo. Hanzo is in the middle of his usual “tool polishing” routine but fancies paying a visit this mysterious lake because, well, it might be fun to try having sex with a ghost for once. Devil and Viper are very confused by this idea, but it’s par for the course with Hanzo and so off they go.

Of course, the ghost lady is not a real ghost so only part of Hanzo’s lusts are satisfied as he performs his normal sort of “special torture” on her and finds out that she’s part of an ongoing scam in which treasury officials have been skimming off some of the gold they’re supposed to be protecting. Sadly, Hanzo’s investigations hit a snag when the woman’s husband turns up and kills her for having been raped by Hanzo before promptly getting killed himself.

Hanzo does not approve of any of these goings on and fully intended to arrest the treasury officers if only they hadn’t gone and died first. Accordingly he reports all of this to his superiors but advises against prosecutions because he sympathises with the difficult position these men found themselves in. Being a samurai is not cheap and these lowly jobs are very badly paid – how are you supposed to maintain your house to the manner required without resorting to extreme measures when your lord is snaffling all the money and not paying his retainers what they’re owed. It will not come as a surprise that the lord didn’t want to hear this, and so Hanzo marks his card. It didn’t really help that Hanzo’s walk into the castle involved running a gauntlet of unfortunate samurai forced to kneel along the path all day just hoping that the lord would show them some favour. Among them was a old friend of Hanzo’s who receives a tactless offer of fixed employment if only he will give up a family heirloom that the lord has been admiring.

The gold smuggling subplot runs in parallel with another problem – a doctor whom the lord has ordered Hanzo to arrest because he was advocating the adoption of Western technologies, fearing that the nation was leaving itself dangerously vulnerable if it refused to modernise. The doctor, like the girl’s father in the first film, is dying of a terminal illness and so Hanzo thinks the sentence can wait. Hiding the doctor in his house he listens to his ideas and then comes to the same conclusion, allowing him to finish building a cannon to prove to the lord just how destructive these new weapons really are and just how dangerous it would be to fight them with only katanas and samurai spirit. Hanzo lives in interesting times, but this dilemma says something both about the precarious position of the samurai order in the face of increasing modernisation and about the 1970s background in which a small war was currently being waged against American imperialism.

As usual Hanzo refuses to bow. He will not give in to bullies or those who abuse their authority to add additional oppression onto an already oppressed populace which he has pledged his life to protecting. The contradiction of being a rapist so well endowed that afterwards no one seems to mind has still not been solved, but by this third instalment in the series the “joke” is so well worn as to receive little attention. Who’s Got the Gold? is weakest of the three adventures for Hanzo and his well conditioned razor but it has its charms, if only in the troublingly easy way that its central conceit has become so essentially normalised as to be barely noticed.

Original trailer (no subtitles)

https://www.youtube.com/watch?v=S4lQYgAAEr8

The Affair (情炎, Kiju Yoshida, 1967)

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the affair 1967After leaving Shochiku and forming an independent production company with his actress wife Mariko Okada, Kiju (Yoshishige) Yoshida continued in the Shochiku vein, after a fashion, through crafting what came to be known as “anti-melodramas”. Taking the familiar melodrama a studio like Shochiku was well known for, Yoshida transformed the material through radical cinematography designed to alienate and drain the overwrought drama of its empty emotion in order to drive to something deeper. The Affair (情炎, Jouen), released in 1967, is just such an experiment as it paints the cold and repressed world of its heroine in steely black and white, imprisoning her within its widescreen frame, and setting her at odds with the younger, more liberated generation who get their kicks through groovy beatnik jazz and an eternal party.

Oriko (Mariko Okada) is a married, middle-aged woman who has never been able to find fulfilment with her successful executive husband Takashi (Tadahiko Sugano). The marriage has long been cold and Oriko has discovered that her husband has a younger mistress leading her to seek a divorce but Takashi will not give her one. Her one confidant is a poet and sculptor whom she first met as her mother’s lover – something she tried to put a stop to. Oriko’s mother died a year ago in a traffic accident though she’d long been a heavy drinker and Oriko is convinced her mother was probably drunk at the time of her death. Aside from a drink and poetry habit, Oriko’s mother also had a taste for love – Mitsuharu (Isao Kimura), now an odd kind of friend, was merely one of her many lovers. Oriko’s intense disgust of her mother’s “decadent” lifestyle has left her with a deep seated repression, unable to allow herself to experience any kind of pleasure in case she too succumbs to a life of base desire.

Yoshida imbues Oriko’s life with a kind of dread and stillness, defined by its emptiness and sterility. At odds with her mother while she was alive, Oriko cannot let her go even in death. Yet she is not ready to break through to the new post-war world inhabited by her hippyish sister-in-law Yuko (Shigako Shimegi) and her well to do friends. Oriko dresses in western style for her office job but sticks to kimono at home and on the move, hers is an old fashioned world of propriety and elegance but the gesture is less conformist than rebellious – she is in revolt against herself as she represses and refuses her desires.

Despite her inability to adapt to married life with her husband, Oriko is eventually awakened by witnessing her sister-in-law’s quasi-rape by a local labourer. Originally reluctant, Yuko eventually gives in and allows the labourer to have his wicked way with her while, unbeknownst to her, Oriko watches through a frosted window. Later she finds herself setting off through the dark and mysterious night to the shack where the labourer takes refuge to warn him off trying anything with Yuko again only to find herself succumbing to his “charms”.

The encounter is a shocking one which ultimately destabilises Oriko’s entire personality. Having spent so long repressing herself, Oriko is not sure what to do – only that she still doesn’t want her husband and may be in love with an equally problematic suitor in the man who had been a lover of the very woman she was so desperate not to become. Yet Oriko must finally accept that she is not so different from the mother she despised, feeling the same desire and the same need even if her deepening self loathing makes pleasure a knife which wounds.

Mitsuharu has long been in love with Oriko but unable to express himself firstly through the taboo of having been intimate with her mother and then because of her marriage. The two have become awkward friends as Mitsuharu tries to help Oriko navigate her marital problems only daring to hint at his true feelings as Oriko details her frustrations with her husband. A sculptor by trade and a poet in soul, Mitsuharu chips away at Oriko’s reserve like one of his sculptures, literally opening her up and exposing her true form to the air. Eventually crushed by his own desire, Mitsuharu may be robbed of a direct connection to the very force which has come to define this recent stage of Oriko’s life but this only reinforces her devotion to him. Leaving a final poem for her unpoetical husband, Oriko writes the words “this flower, still vital, resigns herself to her fate” as she acknowledges her desires but subsumes them into her love for Mitsuharu rather than repressing them into herself.

Yoshida’s camerawork is once again astounding, marooning his disparate cast inside their own individual space, unable to connect with each other or the outside world. Framed in mirrors and windows, caught alone among a crowd of indifferent passengers on a bus, separated by shoji, Yoshida’s characters are endlessly divided but the prisons are all of their own making.

Original trailer (Traditional Chinese subtitles only)

https://www.youtube.com/watch?v=6Y8Xb-IZtE0&t=3s

Blue Christmas (ブルークリスマス , Kihachi Okamoto, 1978)

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blue-christmasThe Christmas movie has fallen out of fashion of late as genial seasonally themed romantic comedies have given way to sci-fi or fantasy blockbusters. Perhaps surprisingly seeing as Christmas in Japan is more akin to Valentine’s Day, the phenomenon has never really taken hold meaning there are a shortage of date worthy movies designed for the festive season. If you were hoping Blue Christmas (ブルークリスマス) might plug this gap with some romantic melodrama, be prepared to find your heart breaking in an entirely different way because this Kichachi Okamoto adaptation of a So Kuramoto novel is a bleak ‘70s conspiracy thriller guaranteed to kill that festive spirit stone dead.

A Japanese scientist disgraces himself and his country at an international conference by affirming his belief in aliens only to mysteriously “disappear” on the way back to his hotel. Intrepid reporter Minami (Tatsuya Nakadai) gets onto the case after meeting with a friend to cover the upcoming release of the next big hit – Blue Christmas by The Humanoids. His friend has been having an affair with the network’s big star but something strange happened recently – she cut her finger and her blood was blue. Apparently, hers is not an isolated case and some are linking the appearance of these “Blue Bloods” to the recent spate of UFO sightings. Though there is nothing to suggest there is anything particularly dangerous about the blue blood phenomenon, international tensions are rising and “solutions” are being sought.

A second strand emerges in the person of government agent, Oki (Hiroshi Katsuno), who has fallen in love with the assistant at his local barbers, Saeko (Keiko Takeshita). Responsible for carrying out assassinations and other nefarious deeds for the bad guys, Oki’s loyalty is shaken when a fellow officer and later the woman he loves are also discovered to be carriers of the dreaded blue blood.

Okamoto lays the parallels on a little thick at times with stock footage of the rise of Nazism and its desire to rid the world of “bad blood”. Sadly, times have not changed all that much and the Blue Bloods incite nothing but fear within political circles, some believing they’re sleeper agents for an alien invasion or somehow intended to overthrow the global world order. Before long special measures have been enforced requiring all citizens to submit to mandatory blood testing. The general population is kept in the dark regarding the extent of the “threat” as well as what “procedures” are in place to counter it, but anti Blue Blood sentiment is on the rise even if the students are on hand to launch the counter protest in protection of their blue blooded brethren, unfairly demonised by the state.

The “procedures” involve mass deportations to concentration camps in Siberia in which those with blue blood are interrogated, tortured, experimented on and finally lobotomised. This is an international operation with people from all over the world delivered by their own governments in full cognisance of the treatment they will be receiving and all with no concrete evidence of any kind of threat posed by the simple colouring of their blood (not that “genuine threat” would ever be enough to excuse such vile and inhuman treatment). In the end, the facts do not matter. The government has a big plan in motion for the holiday season in which they will stage and defeat a coup laid at the feet of the Blue Blood “resistance”, ending public opposition to their anti-Blue Blood agenda once and for all.

Aside from the peaceful protest against the mandatory blood testing and subsequent discrimination, the main opposition to the anti-Blue Blood rhetoric comes from the ironically titled The Humanoids with the ever present Blue Christmas theme song, and the best efforts of Minami as he attempts to track down the missing scientist and uncover the conspiracy. This takes him around the world – firstly to America where he employs the somewhat inefficient technique of simply asking random people in the street if they’ve seen him. Laughed out of government buildings after trying to make serious enquires, Minami’s last hope lies in a dodgy part of town where no one would even try to look, but he does at least get some answers. Unfortunately, the information he receives is inconvenient to everyone, gets him fired from the investigation, and eventually earns him a transfer to Paris.

In keeping with many a ‘70s political thriller, Blue Christmas is bleaker than bleak, displaying little of Okamoto’s trademark wit in its sorry tale of irrational fear manipulated by the unscrupulous. In the end, blue blood mingles with red in the Christmas snow as the bad guys win and the world looks set to continue on a course of hate and violence with a large fleet of UFOs apparently also on the way bearing uncertain intentions. Legend has it Okamoto was reluctant to take on Blue Christmas with its excessive dialogue and multiple locations. He had a point, the heavy exposition and less successful foreign excursions overshadow the major themes but even so Blue Christmas has, unfortunately, become topical once again. Imperfect and cynical if gleefully ironic in its frequent juxtapositions of Jingle Bells and genocide, Blue Christmas’ time has come as its central message is no less needed than it was in 1978 – those bleak political conspiracy thrillers you like are about to come back in style.

Original trailer (No subtitles)

The Drifting Classroom (漂流教室, Nobuhiko Obayashi, 1987)

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Drifting ClassroomNobuhiko Obayashi may have started out as an experimental filmmaker and progressed to a lengthy narrative film career but he remains best known for his “what the hell am I watching?” cult classic Hausu. Aside from his 1983 take on The Girl Who Leapt Through Time, very little of his other work has travelled outside of Japan. In the case of 1987’s The Drifting Classroom (漂流教室, Hyoryu Kyoshitsu), this is doubly surprising firstly because it’s based on a hugely popular manga by the godfather of horror comics Kazuo Umezu and secondly because it’s set in an international school so around 80% of the dialogue is in English.

Obayashi jettisons most of Umezu’s original plot which involves an ordinary Japanese school being suddenly and mysteriously uprooted from its city centre location leaving only a gaping hole to mark its place. This time our hero is Shou – a teenage boy who has recently returned from living in LA and is attending Kobe International School until his Japanese improves enough to get into a normal establishment. Having lived abroad for so long, Shou is a totally Americanised boy with a rebellious, individualistic streak and just wants to hang out with his cool American pals rather than study like his parents want him to do so he can get a foot on the all important ladder of the Japanese educational system. Consequently he argues with his mother and says some very harsh things which leads to her telling him to get out and not to bother coming back – sentiments which both are about to spend the rest of their lives regretting.

Right before taking the register some weird shit goes down and there’s an intense storm which fills most of the school building with sand. Looking out of the windows, everything seems to have become desert. The kids and the two remaining teachers think about what to do and settle on practical things like rationing the food and water left in the school canteen. Back in Kobe, there’s just a giant hole in the ground and a whole lot of confusion….

For some reason, Obayashi decided to set the story in an international school which means that most of the dialogue is in English (though judging by the accents and languages there are some Europeans and students from other parts of Asia around too). This is the single worst decision of the adaptation as the dialogue, which is overly silly to begin with, is offered in stilted, halting tones by its disappointing child actors with the native English speakers not doing very much better than the Japanese kids who are at least trying their best. Perhaps for these reasons (or just out of operational necessities) the film is entirely shot in non-sync sound and the dubbing never quite links up either.

It almost seems as if Obayashi is targeting an overseas audience as his tone is very much indebted to ‘80s kids’ movies with its cast of slightly plucky (sometimes irritatingly so) youngsters trying to solve the mystery of their own disappearance. However, it doesn’t seem as if the film was ever released outside of Japan (where it has never even been released on DVD) despite the presence of one time American star Troy Donohue leaving the strange Americanisms as a sort of exotic plot element with no real resolution.

Though the story seems to be aimed at older children with the usual themes of perseverance in times of adversity and the importance of teamwork and friendship, there are a few scary moments including a psycho style gag where a teacher’s head spins round before dissolving into sand. However, the majority of the special effects are extremely unconvincing resembling an ‘80s kids TV programme with a host of matte paintings, bad green screen, early digital effects and even some tokusatsu style people in rubber suits playing strange cockroach-like monsters. Arguably the best of these is the friendly creature who hangs round with the kids from school and most closely resembles a disgruntled potato with legs (but may actually be giving the most accomplished performance in the entire film).

All of this could have added to the film’s kitsch, “bad movie” vibe but Obabyashi opts to get serious every now and then and ruins everyone’s fun in the process. Weirdly, everyone just seems to accept the “timeslip” argument right away as if that’s a perfectly normal thing that happens every now and then like sinkholes or spontaneous human combustion – there’s even a geologist (?) being interviewed on the news who just says “yes – it is probably a timeslip” when asked to provide some “scientific commentary” on the disappearance of the school children. Completely bizarre but not in a very interesting way, The Drifting Classroom is a misfire on all levels neither making a good adaptation of its source material or an entertaining movie in its own right. Camp classics enthusiasts or Obayashi fanatics only.

The Drifting Classroom was also adapted into a TV drama in 2002 under the title of Long Love Letter which is much better than this movie.

A short scene from the film starring its best character whom I have decided to name “Spuddy” (English dialogue):

http://www.youtube.com/watch?v=g87XmnPjrNw

East Meets West (イースト・ミーツ・ウエスト, Kihachi Okamoto, 1995)

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East_Meets_WestEast has been meeting West in the movies from time immemorial and though it’s often assumed that the traffic is only running in one direction, in reality the river runs both ways. Kihachi Okamoto was always fairly open about his love of Hollywood westerns, particularly those of John Ford, and even mixed a fair amount of wild west style action to his 1959 Manchurian war movie, Desperado Outpost. Returning to the theme almost 40 years later in East Meets West (イースト・ミーツ・ウエスト), Okamoto retains his wry, ironic eye but adopts a tone much more in keeping with the slightly silly exploitation cowboy movies of the ‘70s.

The tale begins with an American voiceover explaining the intricacies of the time period. It’s 1860 and America has been putting pressure on the recently opened Japan to agree to a trade deal. A delegation of two ships is shortly to arrive in San Fransisco which has also undergone many changes in the last few years after the influx of hopefuls during the 1848 goldrush transformed it from a peaceful fishing town to a dangerous prospector’s paradise. The situation in Japan is also turbulent and those who object to the recent foreign influences have a number of plots in motion. Once the boats leave a band of former samurai will assassinate the remaining official. The men on the boat will not hear of this until they return and the revolutionaries have also placed an assassin amongst those who will travel to America with the ultimate aim of assassinating the diplomat in charge of the delegation who was also responsible for the deaths of a number of “resistance” members in Japan.

However, everything gets derailed when a gang of bandits rob the bank just as the Japanese are about to deposit the money they’ve brought to seal the trade agreement. The group’s interpreter, Kamijo (Hiroyuki Sanada), takes advantage of his samurai training to cut down some of the bandits saving his own life but is unable to prevent them making off with the money. Taking to the road in the company of the young son of one of the bystanders who was killed, Kamijo becomes every inch the cowboy, standing apart ready to take his revenge. However, his mission is at times aided or hindered by an ace ninja working as a servant to the delegation, Tamejiro (Naoto Takenaka), who has accidentally ended up with a Native American wife.

East Meets West is a very silly film, it has very little in the way of serious intent but offers a fair amount of zany fun as its fish out of water samurai try to adapt to the ways of the Wild West. In many ways, it’s the classic cowboy movie as a bunch of strangers arrive and proceed to clean up the area which has become threatened by out of control bandit gangs. You have your mainstays like the lazy sheriff, meek vicar, and drunken doctor-cum-undertaker, the only difference is that the strangers are Japanese adventurers who fight with samurai swords and out of ideals of honour and justice rather than of survival or frontier values.

Indeed, it’s a little strange that East Meets West turned up in 1995 just a few years after Hollywood itself began to re-examine the western, re-injecting it with a little more realism and the grittiness and cruelty which filled frontier life but had been all but erased from the sanitised, romantic vision of the movie cowboy duelling pistols world. East Meets West references the classic western with its associated myths and tropes of clearly defined good guys taking down clearly defined bad guys to save the townspeople from moral and physical ruin. There are plenty of horse stunts and gunfights all offered with a kind of good natured (if sometimes black) humour that’s much more John Wayne than it is Clint Eastwood.

That said, there is a degree of cross cultural critique as the guys try to get used to their New World lives. Because English speakers have a problem with foreign names, Kamijo quickly becomes “Joe” and Tamejiro “Tommy” with Kamijo ending up with a little blond surrogate son and Tamejiro an enterprising Native American wife with whom he seems to develop quite a bond despite sharing no common language. Kamijo may have come to America with one singular mission in mind but once under the wide open skies he finds a kind of individual freedom that he hadn’t previously experienced and gradually loses his adherence to the rigid social codes of the samurai, exchanging them for the seemingly endless vistas of the ever expanding frontier.

Okamoto mines the dualities for all their worth – the chaos of the Meiji era contrasted with the organised lawlessness of the Wild West, yet East Meets West never quite transcends its western pastiche origins. With plenty of inventive and keenly observed comedy plus some nicely choreographed action scenes and excellent performances from the committed cast from both the English speaking American side and the Japanese actors, East Meets West proves an often entertaining experience but perhaps fails to offer the same level of social critique found in Okamoto’s previous work.

http://www.youtube.com/watch?v=EHpv6QA3UfU

Eros + Massacre (エロス＋虐殺, Kiju Yoshida, 1969)

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Snapshot-2015-11-17 at 11_12_15 PM-1889818228One of the foremost avant-garde filmmakers of the New Wave era (though he detested this term which, in fairness, is a retrospective and often arbitrary label), Kiju (Yoshishige) Yoshida has remained largely unseen in the West. Some of this is his own fault – fiercely independent, Yoshida nevertheless found himself working with ATG after leaving Shochiku but the relationship was an unusual one and often far from easy. All but the latest film in Arrow’s Kiju Yoshida boxset, Coup d’Etat, were completed more or less independently and only distributed though ATG and as such not truly “ATG” films. Though it bears many of the hallmarks of a late ‘60s ATG movie, Eros + Massacre (エロス＋虐殺, Erosu Purasu Gyakusatsu) is one such effort and the one which helped to make Yoshida’s name even if it was only seen in an abridged version.

Structurally complex, Eros + Massacre mixes the world of the Taisho anarchists, Osugi Sakae and Ito Noe, with the contemporary Tokyo of the sixties through the prism of two modern students who are running a research project into the events surrounding their ultimate assassination during the panic after the great Kanto Earthquake of 1923. Eiko is a sexually liberated modern woman who engages in casual prostitution and her boyfriend, Wada, is a sexually impotent young man with a traumatic past and habit of playing with fire. The vision we see of the Taisho era is filtered through the perceptions of Eiko and Wada and, in fact, we start to see them as living with us in a real sense as Ito wanders around modern Tokyo, observing the fruits of her struggle and in one notable episode being interviewed by Eiko.

The film exists in two distinct versions – this is less to do with any kind of censorship, either commercial or political, than a legal or possibly moral issue. The fact is, the other of Osugi’s mistresses, Kamichika Ichiko, was still alive at the time the film was completed and had also become a serving politician. Unhappy with her portrayal in the film and unwilling to have a potentially embarrassing event from her previous life dragged back into the spotlight, she threatened to sue and Yoshida voluntarily decided to recut the film to remove many of her scenes as well as renaming the character to distance her from her real life counterpart. The shorter version of the film is the one which helped make Yoshida’s reputation and though nothing in the shorter version is not in the longer one, this version feels a little less “avant-garde” in tone than the intended full cut of the film.

Yoshida often gives way to surreal incidents such as the clash between the Taisho era followers of Osugi and a group of young rugby players tussling over the white wrapped remains of Osugi, the expressionist scene in which the mistress, Itsuko, clutches at a knife hovering in mid air causing the screen to fill with blood raining down from above or the repeated stabbings of Osugi each re-imagined in differing scenarios. His framing is always beautifully idiosyncratic as he makes use of the edges of the frames, disembodying his actors or dividing them with walls and windows. There is no sense of conventional narrative as timelines blur into each other becoming evermore indistinct and the dialogue is often elliptical or poetic rather than offering naturalistic content. Nevertheless, the shorter version retains fewer of these flourishes than are present in the original cut of the film.

Eiko is interested in Osugi because of his free love philosophy rather than any other political aim. Other than their interest in sexual politics, Eiko and Wada do not appear to be particularly politically active in any other way. Osugi’s ideas of total freedom do not even go down very well with his comrades who don’t approve of the way he treats his various women and his disingenuous denial that there is any discord between his band of concubines seems wilfully naive. Osugi’s treatment of the three women in his life – his wife, Yasuko, mistress Itsuko (who is financially supporting both Osugi and his wife despite Osugi’s advocacy of free love insisting on financial independence of all parties), and now his latest lover Noe, is extremely self-centred and unfair. As the first to live in this unorthodox fashion, it’s unsurprising that the arrangement comes in for criticism from all quarters. Yoshida posits that it was Osugi’s free love lifestyle that eventually lead to his shock execution during the chaos following the Great Kanto earthquake as his modern ideals threatened the very idea of the traditional family and ultimately the state itself.

By contrast, Eiko’s modern sexuality appears merely an attempt to ward of her sense of ennui. Where for Osugi sex was a political action (or so he would have it), for Eiko it’s a means of trying and failing to add some kind of meaning to her life. Eiko and Wada are not committed to any kind of rebellious action – they’re simply bored. They literally play with fire without understanding its consequences. Yoshida’s other central tenet is that youth is not beautiful – it is destructive. By implication, Eiko and Wada’s selfish pursuit of personal freedom and the modern commodification of desire is nothing more than willful self destruction.

Yoshida has stated that his primary idea for the film is how to bring about a revolution and to ask the question of what it is that needs to change. Osugi is shown up as a hypocrite whose ideals are imperfect and self centred, though his eventual murder is dictated by his refusal to conform. The fact that he envisioned a different future, wished to live in a different way, was sufficient enough to necessitate his death. The modern couple misuse their own freedom and are willing to watch the world burn just to feel the heat. They are incapable of effecting real social change because their focus is always inwards rather than a dedication to the betterment of all mankind. Confounding, intriguing and beautifully shot Eros + Massacre is far from easy to digest but is an essential entry in the history of Japanese avant-garde cinema.

Available now in the UK as part of Arrow Films’ Kiju Yoshida: Love + Anarchism box set.

Reviews of the other movies in the set: