Tony Takitani (トニー滝谷, Jun Ichikawa, 2004)

Do we wear the clothes, or is it more like the clothes wear us? There is something haunting about the sense of absence contained within an outfit that no longer has a body to wrap itself around, as if it were the flesh remaining long after the spirit has departed. This is, in a way, how the titular Tony Takitani (Issey Ogata) comes of see them, as shadows of his now departed wife never to be inhabited again.

Adapting a short story by Haruki Murakami, Jun Ichikawa maintains a gentle lateral motion of the camera as he proceeds through Tony’s early life as if we were gradually unrolling scroll painting. The motion seems to come to a stop on Tony’s unexpected marriage to a woman 15 years younger than himself who was already seeing another man when he proposed to her after only five dates. For a time, his life of loneliness comes to an end, if giving way to an anxiety that he will not be able to bear being alone again. The only cloud in his otherwise blissfully happy life is that Eiko (Rie Miyazawa) has an obsession with clothes that is not only a financial drain but potentially unhealthy. 

Tony himself says it’s as if she was born to wear them, as if Eiko existed solely to be the soul within the fabric. She says that the clothes, in turn, fill a hole inside her. It’s like an addiction. Tony asks her if she really “needs” so many, and she accepts that perhaps she doesn’t, but in other ways the clothes to her are something without which she cannot survive in the same way she could not survive without food or water. Tony’s mere asking her if she would consider reining her spending in is akin to breaking the spell, asking her to reject the very thing she is which may not be so different from dying anyway.

After her death, Tony hires another woman, Hisako (also played by Rie Miyazawa), to wear his late wife’s clothes clumsily explaining that seeing this simulacrum of Eiko will finally convince him that she is gone. Another being is now inhabiting the clothes, filling the void where Eiko once was. On seeing the room full of orphaned outfits, Hisako breaks down in tears. She tells Tony that she has never seen so many beautiful clothes and is overwhelmed by the sight. But perhaps she too is affected by this space that has become a manifestation of loneliness and the unfillable void that exists within us all. 

Tony’s void was perhaps forged by his lonely childhood. His mother died not long after his birth, and his father (also played by Issey Ogata) was a jazz trombonist ill suited to fatherhood who was always on the road. He gave him his unusual name anticipating an era of American dominance, but mostly it brought him nothing other than loneliness and isolation. Though he has made a successful career for himself as an illustrator, some say that his drawings lack warmth hinting at his inability, or perhaps lack of desire, to connect with other people before meeting Eiko.

Ichikawa too employs this distancing effect in having the tale narrated by an anonymous third party with the actors breaking in to speak a few lines of their own while trapped within a kind of dreamscape in which they are isolated and alone. The muted colour palette similarly hints at the colourlessness of Tony’s existence without the possibility of human connection. The ambiguous conclusion is either a tragedy or sign or new possibilities as Tony appears to want to reach out once again, but finds his call unanswered. Perhaps he will try another time, or otherwise remain mired in loneliness longing for connection but continually denied. In any case, Ichikawa’s film has a kind of elliptical quality, a poetic cycle of grief and longing that is at once filled with melancholy and enduring sadness but also a kind of transcendence in the rare moments in which two people fully connect no matter how brief or fleeting they may turn out to be.


Fujiko (Taichi Kimura, 2026)

A young woman’s simple desire to be with her daughter sparks a quiet revolution in Taichi Kimura’s autobiographically inspired drama, Fujiko. Though set in the late 1970s and early 1980s, not that much has really changed in terms of the difficulties faced by those raising children alone even if they’re less likely to be told that it just isn’t possible or that they’ve brought their struggles on themselves by choosing divorce.

Fujiko doesn’t so much choose divorce as have it thrust upon her by her own feisty mother. The family she married into don’t see her as much more than a labourer and are then put out when she has a child because it means she has less time for them. The mother-in-law eventually coopts Fujiko’s infant daughter, while Fujiko’s husband Jiro does nothing, unable to stand up to his mother. Having lost Mari, Fuji goes into a kind of depression before being dragged to a women’s liberation rally by her boss reawakens her desire to fight.

Though Fujiko’s decision making may not be consciously feminist, it’s here that she realises that nothing changes if you just keep quiet. You have to fight for what you really want. But the battle doesn’t end once she’s retrieved her daughter. Life as a single mother is, as many tell her, all but impossible. Securing a place to stay thanks to her boss, Fujiko struggles to find anyone to watch her daughter so she can return to work. It’s only with the intervention of a friend that’s she’s able to overcome these issues and earn her own living.

The other employers’ refusal seems to be down in part as a reflection of social prejudice but also a fear that she’s breaking the rules that govern an employee/employer relationship in having something that will always take priority. Time and gain, it’s the kindness of strangers that saves her as she goes on to forge a more independent way of life. In need of money, she can’t be too picky about what the joy actually is and ends up accepting a position as a cook for an illegal yakuza gambling den only to see the money she’s saved go up in smoke when her placed is turned over. It may seem like the world is against her, but with every setback Fujiko only seems more determined to make it through. 

Fujiko finds a more positive example of supportive family by bonding with an old friend of her father’s who takes her in and helps her get back on her feet while helping her to see what she really wants out of life. Harbouring some resentment towards her mother for favouring her brother as the only boy, making her give up on art college so that he could go to Tokyo University, but equally disapproving of her marriage, Fujiko too struggles with the idea of conventionality that is projected onto her and the suggestion that she’s doing something wrong when the best option is simply remarriage. Given the option of marrying again and gaining a steadier home as a house, she once again has to decide if she’s going to fight for what she wants or be railroaded into settling for a more conventional success.

Rediscovering her father’s music helps Fujiko to get back in touch with herself and encourages her to follow her heart. Using psychedelic animation and propulsive rock music, Kimura lends Fujiko’s story a true punk rock spirit while staging much of the film as a flashback as Fujiko lays out her “sob story” for a prospective client having become an insurance saleswoman. Despite the difficulties she’s facing, the film remains upbeat and positive, seeing it all with a sense of humour as Fujiko does her best to escape the patriarchal net, refusing to be bound either by her first husband’s ineffectuality nor by what her mother insists her life should be. Instead she aims for an uncompromising independence, claiming her position as her daughter’s mother and doing her best to provide for her but also fulfilling herself in the midst of a patriarchal society which tells her that marriage and motherhood are the only rightful goals for a woman.


Fujiko as part of this year’s Nippon Connection.

Trailer (English subtitles)

No Life King (ノーライフキング, Jun Ichikawa, 1989)

Taking place at the tail end of the Bubble era and on the eve of a technological revolution, Jun Ichikawa’s No Life King (ノーライフキング) in many ways anticipates the world we have today in which much of our communication has already become digitised. The cult-like speech of the next-gen guru who pops up towards the film’s conclusion may have eerie ring to it, but he has a kind of point in his talk of “new children” who will become “new adults” in a new digital world that was then only just becoming a reality. 

As someone later says, “the problem is not video games” though many seem to assume it is. The hero, Makoto (Ryo Takayama), whose name means “truth”, is one of a group of five boys obsessed with Nintendo console gaming. A game series known as Life King has become so popular that hundreds of youngsters camped out all night waiting for the release of the fourth instalment. The only problem is that the game seems to be unbeatable, and Makoto’s young friends begin to hear rumours that some of the cartridges are “cursed” with an alternate “No Life King” version that means death for players who cannot finish the game. 

The “curse” reflects a confusion that is beginning to emerge over what is “real” and what is “virtual” in an era of rapid technological development. The kids begin to worry that if you die in the game you die for real, while otherwise becoming obsessed with all kinds of urban legends relating to mysterious deaths and conspiracy theories such as that of the actor who plays tokusatsu hero Pris secretly being dead and that all the collectible Pris pencil erasers you can get from gachapon machines are cursed with the resentment he felt as he died. Some would be keen to dismiss this kind of thing as silly things kids say, but then Makoto’s mother also suggests that cakes from the bakery the family of his classmate Noriko owns are “cursed” as customers have been coming down with food poisoning after eating them. According to the guru’s assistant Mizuta (Neko Saito), the rumours are having a serious economic impact and have led to delays in product launches and construction projects in addition to provoking a politician’s resignation. 

Then again, the film seems to wonder if it’s the Bubble-era economy which is the enemy. While Makoto plays video games on his own but chats to his friends doing the same thing via telephone headset, his mother often works late into the night staring at a computer screen in their home. Makoto attends a summer cram school where all of the work is done via computers linked via a primitive version of the internet. The teacher is present but cannot actually see any of the children and they can’t see him. Questions are asked and answered via the interface rather than directly, though the computer network of cram school students does eventually allow Makoto to get in touch with other “new children” who are just as worried about the cursed game as he and his friends are while the adults respond by taking their consoles away which of course denies them the ability to lift the curse by beating the game. 

The “curse” itself may symbolise mortality, though obviously the children will still someday die regardless of whether they beat Life King IV because life itself is an unwinnable game. “The problem is…” the opening text crawl explains, “the battle has begun. It is unlikely to end until you die.” The same words are uttered by Makoto’s principle only he substitutes “video games” for the second part of the sentence before dramatically falling backwards just like the stricken king of the game while Makoto and the other kids are lined up almost identically to the ranks of soldiers amassed in front of him. This moment of symmetry links back to a line from the guru Akiyuki Mori who hints at a new world in which life and death exist simultaneously. It is this new world that “new children” must learn to adapt to as they grow with technology.

“It’s scary, but we’ll die if we can’t lift the curse” Makoto tells one of his online buddies and eventually becomes an accidental folk hero with the other kids looking to him to free them by beating the game. Graffiti tags go up all over the city reading, “hang in there, Makoto”, while he becomes preoccupied by the nature of the “real” as related to him by Mori and his assistant Mizuta who begin to view him as something like a prophet or at least the first of the “new children” to enter the “new real” in which the distinction between the “real” and “virtual” has disappeared. Fearing for his mortality, Makoto saves himself in the digital space by writing a bio and saving it to floppy disc much as a hero who died in the game was immortalised in stone so that no one would ever forget that he existed. 

By the film’s conclusion, “real life” has become a kind of game as evidenced by the advice of Makoto’s cram school tutor that he try and raise his score by 20 points to increase his chances of getting into a higher level institution. The mysterious boy somewhere on another computer tells him to go and look around outside at which point he wanders through the contemporary city and sees it with new eyes. “It is all real” he concedes, catching sight of Mori and his assistants in the crowd just as we start to wonder if this really is “reality’ after all. Then again, perhaps the best lesson the boys learn is from one of their grandfathers who simply “kept living until he died”. Ichikawa captures a sense of technological anxiety in the uncanny eeriness of the “real” world around the boys but is perhaps less pessimistic about the new age that awaits them in the solidarity that exists between the “new children” despite the seeming indifference of the adults incapable of understanding the anxiety that engulfs them.