Ken Mishima – Windows on Worlds

An adulterous industrialist finds himself in a sticky situation after accidentally killing his wife in Umetsugu Inoue’s bizarre noir Crossroad (死の十字路, Shi no Jujiro). Based on a story by Edogawa Rampo, the film like any good noir suggests that in the end you can’t outrun your fate and all transgressions must be paid for but also turns on cosmic irony and strange coincidence in the great “tapestry” of life in which everything really is connected.

Shogo Ise (an aged-up Rentaro Mikuni) is the director of a construction firm about to complete a hugely expensive dam project which requires the sinking of a village and quarry. Apparently unhappily married to a woman obsessed with Nichiren Buddhism believing it helped to cure her of a serious illness during the war, he more or less lives with his secretary/mistress Harumi (Michiyo Aratama) who has been receiving incredibly weird and definitely threatening letters from Shogo’s wife Tomoko (Hisano Yamaoka). Tomoko claims that she has received an order from the “Child of the Sun” insisting that she must exact vengeance for the “great sin” Harumi has committed. The letter seems to be the last straw for Shogo who has decided to leave his wife, despite her incredible wealth, and set up home with Harumi permanently.

Shogo hadn’t taken the threat very seriously, but sure enough Tomoko later shows up with some kind of ceremonial dagger and barges in to attack Harumi in the bath. During the struggle, Shogo accidentally kills Tomoko while trying to wrestle the knife from her. After briefly considering turning himself in, he realises that doing so will involve them all in scandal so he decides the best thing to do is dump her body in a well at the quarry which is shortly to be sunk. However, the plan soon goes awry and not least because a random man with a head injury climes into his car after he has a fender bender on a set of crossroads and later dies there leaving Shogo no choice but dump him alongside Tomoko.

Inoue casts the abandoned quarry in truly eerie light, filled with gothic winds as if Shogo were being chastised by the gods themselves. In a sense, he’s paying not only for his sexual transgression but for the breaking of a taboo. A homeless man who once lived in the village later relates that he stayed until the last day because he did not want to leave his ancestors’ land. Shogo is part of the post-war construction boom but there’s also an underlying implication that this industrialisation is harmful to the land itself, not least in constraining a natural flow with the imposition of a dam in addition to causing a displacement of the people who once lived in the village while literally drowning the ancestral spirits.

Harumi too speaks of feeling as if they’re both sinking beneath the waves, chasing a happiness to which they have no entitlement though she herself seems completely blameless save for her involvement in an extra-marital affair and strangely wholesome in comparison to the film’s otherwise sordid atmosphere. Even for a noir, Inoue’s sensibility is surprisingly sleazy for the world of 1956 and more than a little suggestive. A detective that randomly shows up, Minami (Shiro Osaka), lives with his foxy assistant and the interaction between them is constantly sexually charged while Inoue frequently returns to the backstreets of a neon city and the bars that line the streets approaching the crossroads where Shogo’s fate will align.

It could be inferred that Shogo is a man whose life was marked by the war, his marriage perhaps in haste and then regretted while his wife developed her illness and subsequent obsession with Nichiren because of its corruption. Nevertheless, he’s portrayed as a basically “good” man in a very bad situation who made some very bad choices he wasn’t in the end bad enough to carry through properly hence the amazing series of collisions that seal his fate. On the one hand, like the young couple related to the drunk man who ended up in Shogo’s car, he and Harumi are just two otherwise ordinary people who decided to chase happiness albeit through an extra-marital affair only to pay a heavy price for daring to dream of a better future. Inoue has his usual amount of fun playing with noir archetypes as men strike matches in darkened alleyways and silhouettes of mysterious men in trench coats line the walls, not to mention the gothic sense of dread in the abandoned quarry, while constantly wrong footing us only to set us on our own collision course with the vagaries of post-war morality.

Many things were changing in the Japan of 1957. In terms of cinema, a short lived series of films known as the “Sun Tribe” movement had provoked widespread social panic about rowdy Westernised youth. Inspired by the novels of Shintaro Ishihara (later a right-leaning mayor of Tokyo), the movement proved so provocative that it had to be halted after three films such was the public outcry at the outrageous depictions of privileged young people indulging in promiscuous sex, drugs, alcohol, and above all total apathy – frivolous lives frittered away on self destructive pleasures. The Sun Tribe movies had perhaps gone too far becoming an easy source of parody, though the studio that engineered them, Nikkatsu, largely continued in a similar vein making stories of youth gone wild their stock in trade.

Yuzo Kawashima, a generation older than the Sun Tribe boys and girls, attempts to subvert the moral outrage by reframing the hysteria as a ribald rakugo story set in the last period of intense cultural crisis – the “Bakumatsu” era, which is to say the period between the great black ships which forcibly re-opened Japan to the outside world, and the fall of the Shogunate. The title, Bakumatsu Taiyoden (幕末太陽傳), literally means “legend of the sun (tribe) in the Bakumatsu era”, and, Kawashima seems to suggest, perhaps things now aren’t really so different from 100 years earlier. Kawashima deliberately casts Nikkatsu’s A-list matinee idols – in particular Yujiro Ishihara (the brother of Shintaro and the face of the movement), but also Akira Kobayashi and familiar supporting face Hideaki Nitani, all actors generally featured in contemporary dramas and rarely in kimono. Rather than the rather stately acting style of the period drama, Kawashima allows his youthful cast to act the way they usually would – post-war youth in the closing days of the shogunate.

They are, however, not quite the main draw. Well known comedian and rakugo performer Frankie Sakai anchors the tale as a genial chancer, a dishonest but kindly man whose roguish charm makes him an endearing (if sometimes infuriating) character. After a post-modern opening depicting contemporary Shinagawa – a faded red light district now on its way out following the introduction of anti-prostitution legislation enacted under the American occupation, Kawashima takes us back to the Shinagawa of 1862 when business was, if not exactly booming, at least ticking along.

Nicknamed “The Grifter”, Saiheiji (Frankie Sakai) has picked up a rare watch dropped by a samurai on his way to plot revolution and retired to a geisha house for a night of debauchery he has no intention of actually paying for. Though he keeps assuring the owners that he will pay “later” when other friends turn up with the money, he is eventually revealed to be a con-man and a charlatan but offers to work off his debt by doing odd jobs around the inn. Strangely enough Saiheiji is actually a cheerful little worker and busily gets on with the job, gradually endearing himself to all at the brothel with his ability for scheming which often gets them out of sticky situations ranging from fake ghosts to customers who won’t leave.

Saiheiji eventually gets himself involved with a shady group of samurai led by Shinshaku Takasugi (Yujiro Ishihara) – a real life figure of the Bakumatsu rebellion. Like their Sun Tribe equivalents these young men are angry about “the humiliating American treaty”, but their anger seems to be imbued with purpose albeit a destructive one as they commit to burning down the recently completed “Foreign Quarter” as an act of protest-cum-terrorism. The Bakumatsu rebels are torn over the best path for future – they’ve seen what happened in China, and they fear a weak Japan will soon be torn up and devoured by European empire builders. Some think rapid Westernisation is the answer – fight fire with fire, others think showing the foreigners who’s boss is a better option (or even just expelling them all so everything goes back to “normal”). America, just as in the contemporary world, is the existential threat to the Japanese notion of Japaneseness – these young samurai are opposed to cultural colonisation, but their great grandchildren have perhaps swung the other way, drunk on new freedoms and bopping away to rock n roll wearing denim and drinking Coca Cola. They too resent American imperialism (increasingly as history would prove), but their rebellions lack focus or intent, their anger without purpose or aim.

Kawashima’s opening crawl directly references the anti-prostitution law enacted by the American occupying forces – an imposition of Western notions of “morality” onto “traditional” Japanese culture. In a round about way, the film suggests that all of this youthful rebellion is perhaps provoked by the sexual frustration of young men now that the safe and legal sex trade is no longer available to them – echoing the often used defence of the sex trade that it keeps “decent” women, and society at large, safe. Then again, the sex trade of the Bakumatsu era is as unpleasant as it’s always been even if the familiar enough problems are played for laughs – the warring geisha, the prostitute driven in desperation to double suicide, the young woman about to be sold into prostitution against her will in payment of an irresponsible father’s debt, etc. One geisha has signed engagement promises with almost all her clients – it keeps the punters happy and most of them are meaningless anyway. As she says, deception is her business – whatever the men might say about it, it’s a game they are willingly playing, buying affection and then seeming hurt to realise that affection is necessarily false and conditional on payment of the bill.

Playing it for laughs is, however, Kawashima’s main aim – asking small questions with a wry smile as Saiheiji goes about his shady schemes with a cleverness that’s more cheeky than malicious. He warns people they shouldn’t trust him, but in the end they always can because despite his shady surface his heart is in the right place. Warned he’ll go to hell if he keeps on lying his way though life, Saiheiji laughs, exclaims to hell with that – he’s his own life to live, and so he gleefully runs away from the Bakumatsu chaos into the unseen future.

Masters of Cinema release trailer (English subtitles)

Tag: Ken Mishima

Crossroad (死の十字路, Umetsugu Inoue, 1956)

Bakumatsu Taiyoden (幕末太陽傳, Yuzo Kawashima, 1957)