The Hitman: Blood Smells Like Roses (ザ・ヒットマン 血はバラの匂い, Teruo Ishii, 1991)

After his fiancée is killed during a yakuza shootout in a restaurant, a former spy in training plots revenge in Teruo Ishii’s Hitman: Blood Smells Like Roses (ザ・ヒットマン 血はバラの匂い, The Hitman: Chi wa Bara no Nioi). Ishii has been in retirement for 12 years before making the film but steps right into the zeitgeist with his bubble-era nightclub opening in which a yakuza goon pretends to be the son of a stockbroker to seduce a young woman he intends to press into prostitution, while looking back to classic noir and the borderless action past.

The young woman is rescued, though not soon enough to escape harm, by the titular hitman, Takanashi (Hideki Saijo), though he does not intervene to save her, only to take out the trio of yakuza who were one side of the gun battle in which his fiancée Reiko (Mikiko Ozawa) was killed. Reiko’s innocence is emphasised by her position as a teacher at a Christian school which is directly contrasted with the sleazy world of contemporary Shinjuku in which Takanashi becomes involved with a series of women. The Asia Town that he strays into is another international space with its samba bars and Filipina hostesses, while Takanashi is later sent to track a boat coming in from the Philippines which is thought to be smuggling guns. 

That’s a tip off he receives from Nakatsuka (Kiyoshi Nakajo), an old mentor from the defence academy who now works for the Cabinet Intelligence and Research Office, the nation’s primary intelligence authority. Nakatsuka is also seen meeting with the police chief who tells him that the yakuza have been complaining that police are encouraging the gang war rather than trying to stop it. So much the better, Nakatsuka says, let them massacre each other then take them all out right before the election to manipulate public opinion. If the election goes their way, the police chief will have additional budget to hire more policemen. Thus Takanashi also becomes a kind of pawn in cynical political machinations conducted by Nakatsuka and CIRO who are helping him both out of friendship and sympathy and because it is useful for him to make use of Takanashi and his desire for revenge. Only veteran policeman Uchino (Tetsuro Tanba) smells a rat, but even he later lets Takanashi go after making a moral judgement that justice has been served and Takanashi hasn’t really done anything wrong.

And so Takanashi tries to avenge Reiko by setting the gangs against each other in a recreation of the original gang war. He’s first frustrated and then aided by Shinjuku party girl Rumi (Natsumi Nanase) who steals his briefcase and gives it to the yakuza, and also be her friend Hisako (Yuki Semba) whom he meets after ducking into a soapland to escape the police. Hisako’s apartment is well furnished with even the modern convenience of an exercise bike, while Rumi’s feels empty, like a hideout with its bare floors and sparse decor. The walls are decorated with posters for Casablanca and Bonnie and Clyde that bring home and older noir past that Takanashi is echoing in his quest to avenge Reiko’s death at the hands of a crime-ridden society. We’re told that he gave up his place at the defence academy and became a truck driver when his parents objected to their marriage, but now fulfils his destiny in tackling the yakuza threat head on.

Meanwhile, as a kind of counter to Rumi, Hisako, and Yasuda’s girlfriend, Kumasa’s woman Beniko (Kimiko Yo) who is very much involved in policy decisions and actively fights back in defence of Kumasa who is otherwise a bit useless. The film is sleazy from its opening rape sequence to the soapland escapade and inexplicable closing credits which consist of a number of raunchy gravure shots backed by a power ballad that otherwise have little to do with the rest of the film, but is perhaps less cynical that it appears or at least seems to edge away from nihilism towards something that appreciates that a more emotional, poetic kind of justice is possible and valid. Takanashi is allowed to complete his quest, though it incurs additional casualties, and then leave the scene having achieved a kind of closure and brought the cycle to an end leaving the rest to Nakatsuka and Uchino who now seems to have crossed over to Nakatsuka’s side if perhaps lamenting that he may be working far too hard to a achieve a justice that now seems surprisingly easy to enact.

Father of the Kamikaze (ゝ決戦航空隊, Kosaku Yamashita, 1974)

By the mid-1970s, Japanese cinema at least had become much more comfortable with critiquing the wartime past, considering it from a greater distance than the often raw depictions of war in the films from the previous two decades. 1974’s Father of the Kamikaze (ゝ決戦航空隊, A Kessen Kokutai), however, is among the few to skew towards the nationalist rather than the ambivalence or simple anti-war messages of other similarly themed films of its era. 

Starring ninkyo icon Koji Tsuruta who served in the air force himself, the film is a kind of biopic dedicated to Admiral Onishi who oversaw the kamikaze operations at the end of the war. As is pointed out, Onishi had been against the war in general terms even before its inception and is originally against the philosophy behind the kamikaze squadrons but as Japan’s fortunes continue to decline he becomes its biggest advocate citing a kind of sunk cost fallacy that it would be in someway unfair to the men that have already died to surrender while insisting that suicide missions are the only feasible way to turn the tide because one kamikaze could take out a hundred men by destroying battleships singlehandedly. 

The film in part attributes this extreme solution to the prevailing with your shield or on it philosophy of the contemporary society which placed extreme shame on the act of being taken prisoner. In the prologue that opens the film, a squadron of downed pilots whose heroic deaths have already been recorded is discovered alive in an American prisoner of war camp but as being a prisoner of war is so shameful and would reflect badly on the military, the decision is taken to fix the books by sending the men on a mission from which they are not intended to return. Onishi is opposed to the plan, he asks why they can’t find a way for the men to live, but the decision is already made. In any case, he describes the action of a suicide mission as a “beautiful ideal” even when insisting that a war cannot be fought in that way not least for purely practical reasons in that they do not have the resources to be wilfully sacrificing skilled pilots and their planes. 

Having come round to the idea, however, Onishi is a crazed zealot who cannot accept the idea of surrender and even goes so far as to barge into a cabinet meeting to urge ministers against a truce even though the war is clearly lost. To his mind, the only way to honour the sacrifices of those who’ve died is to fight to the last man. Kozono (Bunta Sugawara), another officer opposed to the kamikaze, eventually meets a similar fate in refusing to obey the order to lay down his arms and ending up in a psychiatric hospital. His objection had partly been that it’s wrong to turn men into ammunition, but also that the kamikaze project is itself defeatist and self-defeating when there are men such as himself who are committed to fighting on.  

In this the film leans into the image of militarism as a death cult in which dying for the emperor is the only noble goal of the whole imperial expansion. In its eventual lionising of Onishi’s image, his bloody suicide atop a white cloth resembling the flag of Japan while his parting words scroll across the screen in text, it does not shy away from his more problematic aspects in which he fails to object to a request from a junior officer that soldiers should be allowed to test their swords on American prisoners of war, roundly telling a subordinate who breaks protocol to insist that such a thing is not only morally wrong but will ruin their international reputation that he has no need to think of consequences because Japan will win this war. He claims to want to find a way of defeat that will satisfy the living and the dead, but in reality cannot accept it not least in that it would entail admitting that he sent 2600 young men to their deaths for nothing. 

Tsuruta brings the same level of pathos to his performance as he did in playing conflicted yakuza stoically committed to a destructive code, but there’s no getting away from the fact that the film focuses mainly on Onishi’s personal suffering as a man who sent other men to die for a mistaken ideal and then could not admit his mistake offering an apology only in his death in which he urged the young people of Japan to work to rebuild the nation in the name of peace. In switching to the present day and showing us Onishi’s dilapidated former residence and in fact the room in which he died with its tattered shoji and peeling paintwork, he veers towards the nationalistic in uncomfortably reinforcing the nobility of his death rather than the folly of war or absurdist tragedy of the kamikaze programme. Adopting a quasi-jitsuroku approach with frequent use of onscreen text, a narratorial voiceover, and stock footage of kamikaze in action Yamashita may portray war as madness in Onishi’s crazed devotion but cannot help depicting it as a “beautiful ideal” even in the undignified violence of Onishi’s ritual suicide.