Blood End (天狗党, Satsuo Yamamoto, 1969)

When the black ships appeared off the coast of Japan in 1853, it provoked a moment of crisis which eventually led to the fall of the Tokugawa Shogunate and the Meiji Restoration. Between those two events however lay a period of intense confusion as several groups and movements attempted to lay claim to the future direction of the nation. Many, such as the legendary figure Sakamoto Ryoma, held that above all else Japan needed to Westernise as quickly as possible in order to defend itself against foreign powers now far more technologically advanced than the Japan which had attempted to hold back time for over 200 years. Others felt quite the opposite, that what was needed was an end to the corrupt rule of the Shogunate and the restoration of power to the emperor while expelling foreign influence and going back into isolation. 

Satsuo Yamamoto’s Blood End (天狗党, Teng-to) dramatises this debate through the melancholy tale of the Mito Rebellion as a brutalised peasant farmer is sucked in by the idea of revolution but eventually betrayed by it in discovering that the samurai, even revolutionary samurai, will never change. They may claim they want an end to the feudal caste system and to live in a world where all men are equal, but continue to feel themselves entitled to more equality than others and insist on deference from those they still believe to be inferior. 

The action begins with a scene familiar from many a jidaigeki in that a small farming community is being pressed to provide the usual amount of rice despite the failure of the harvest. Revolutionary yakuza Jingoza (Kanemon Nakamura) and egalitarian samurai Kada (Go Gato) stumble on the scene of a “stubborn” peasant being subjected to 100 blows as punishment for the village’s raising the unfairness of their situation with the local lord. Surviving his ordeal, Sentaro (Tatsuya Nakadai) asks only for water but is denied by his cruel samurai tormentor. Jingoza intervenes and offers him his flask along with some money by way of an apology on behalf of these savage nobles, a gesture for which Sentaro remains grateful. While many of his friends are exiled and lose their lands, Sentaro disappears from the village and becomes a yakuza himself, learning the art of the sword in preparation for his mission of revenge. 

Meeting Jingoza by chance, he takes the opportunity to thank him and agrees to transport some money back to his family in a nearby village while he engages in urgent business in the mountains. While there, Sentaro ends up defending Jingoza’s steely daughter Tae (Yukiyo Toake) who is running something like an orphanage for children rendered fatherless by the ongoing chaos. It’s at Tae’s that he ends up running into Kada, who is a member of revolutionary movement “Tengu-to”, named for the mythical ogres with long noses and bright red faces. Sentaro ends up joining the movement, but gradually discovers that Tengo-to is not all he thought it to be. In the modern parlance, many of their actions are terrorist, they care little for human life and have no issue with looting wealthy houses as they prove after helping Sentaro assassinate the man who beat him, killing the man’s wife and servants and making off with his money as “military funds”. Sentaro is shocked, but only manages to get some of the money for himself to take back to Tae as a way of making amends. He continues to associate with Tengu-to despite his growing disillusionment with their philosophy. 

The Mito clan were perhaps outliers in the great Bakumatsu culture war, running under the “Sonno Joi” banner but doing so alone and forcefully advocating that the emperor’s instruction to expel all foreigners with immediate effect be enforced. At least as far as Yamamoto’s revolutionaries go, they advocate for this not so much because they reject foreign influence but because they resent the country’s elites maintaining a stranglehold on the riches to be gained by foreign trade. Kada, however, claims to have a more revolutionary spirit in that he wants to improve conditions for farmers like Sentaro, protecting them from the “corrupt system” but he’s still a product of his society and finds the programming increasingly hard to break. Having recruited vast numbers of peasants to their cause and witnessing the failure of their campaign, the other leaders want to go to Kyoto to talk to the emperor but are embarrassed to go there in the company of so many men who are not samurai. The solution is that they simply kill them, because peasants aren’t really people anyway. 

Sentaro thought they were “doing something good for peasants and the poor”, but samurai will always be “samurai” and eventually they will betray him. He wavers when Kada and the others ask him to assassinate Jingoza because he’s gone over to the Westernising cause, and is half talked round by his insistence that he’s acting blindly without thinking far enough ahead but himself finds it hard to break with the idea that samurai are honest and know what they’re doing. 

Yamamoto is perhaps making a direct allusion to the imminent failure of the student movement in Japan which finds itself in much the same place as the Tengu-to, torn apart by infighting and increasingly corrupted by duplicitous dogma. Kada has a lot of fine ideas but he doesn’t act on them, doubling down on ruthlessness in complaining that Sentaro is too sentimental, insisting that emotion is the enemy. Sentaro, however, has figured out that the enemy is the sword and everything it represents. Jingoza’s “Restoration” is the one he should have been fighting for if he wanted to see a classless Japan, but the Tengu-to have misused his idealism for their own ends and turned him into a defender of his own oppression. Still, the Tengu-to are the ones who pay the price, their entreaties to the emperor falling on deaf ears with 353 retainers beheaded as punishment. Sentaro lives on, vowing he will never die, as he walks towards the “Restoration” of the future and away from the Blood End of an inherently corrupt insurrection. 


Punishment Room (処刑の部屋, Kon Ichikawa, 1956)

In the mid-1950s, Nikkatsu released a series of incendiary youth films which gave rise to a small moral panic in the older generation. The “Sun Tribe” movies proved so controversial that Nikkatsu could only release three of them before bowing to public pressure while Toho and Daiei both managed to release one each, bringing the total up to five. Produced by Daiei, Kon Ichikawa’s contribution to the Sun Tribe phenomenon, Punishment Room (処刑の部屋, Shokei no Heya), adapted another novel by Crazed Fruit’s Shintaro Ishihara who had, it seems, managed to capture something of the nihilistic spirit of the age.

Among the darkest of the Sun Tribe tales, Punishment Room follows near sociopathic university student Katsumi (Hiroshi Kawaguchi) as he works out his frustration with his hangdog father Hanya (Seiji Miyaguchi) by kicking back against societal rigidity. Hanya is a bank clerk with some kind of stress-related stomach complaint for which he is forever taking medicine. One particular day, Katsumi and his friend Hideo (Shoji Umewaka) turn up to run some kind of scam on him, insisting that Hideo’s family are in dire straits because his dad’s working abroad and they don’t have money to make a payment on a loan. The boys want Hanya to buy the note of debt as security and lend them 30,000 yen, something which isn’t really allowed but he ends up taking out half of his own life savings to avoid embarrassing or being embarrassed by his own son in the workplace. The boys, however, were just trying to extort him and planning to use the money to host a college dance while making a little extra on the side. 

At this point, most still seem to feel that Katsumi is a “nice kid”, while Hideo is a bad influence. His middle school best friend Ryoji more or less says as much, but no one really knows the extent to which Katsumi is already becoming a black hole of nihilistic fury. His ire is provoked during a college debate session at which he’s outtalked by smart female student Akiko (Ayako Wakao) and abruptly cut off by the bored professor (Nobuo Nakamura). Despite knowing that one of his buddies has a crush on her, Katsumi makes a point of picking Akiko up during the chaos of celebration after a sports game. Along with Hideo and another, more innocent student they nickname “Sonny”, Katsumi takes Akiko and her friend to a nearby drinking house, popping out to buy sleeping pills and eventually spiking their drinks while they use the bathroom, knocking Sonny out for good measure to stop him getting in the way. After dragging the barely conscious girls back to Hideo’s family home, they take one each and rape them. On waking Akiko is defiant, threatening to call the police but an unrepentant Katsumi insists that she won’t be believed. Not content with their humiliations, the guys even insist on taking the girls home by cab only to run out and leave them with the bill. 

Katsumi is is equally unrepentant when someone sends his family a letter informing them of his conduct, admitting that the allegations are true but insisting that the women are complicit because they did not report him to the police. He even refers to Akiko, who has after a fashion fallen in love with him, as “sort of my girlfriend”. Hanya ironically blames his wife whom he has treated with nothing but contempt, giving his son a crash course in a inherited misogyny, but she turns the same logic of toxic masculinity back on him in pointing out that his own passivity is the major cause of his son’s resentful rebelliousness. If Katsumi is rebelling against something rather than just a sociopathic little punk, it is indeed the spinelessness he sees in his father, obliged to scrape and bow for a mere pittance as a “wage slave” of a cruelly conformist society. 

An angry young man, Katsumi preemptively rejects the salaryman straightjacket by rebelling against conventional morality. “I do what I want” he insists, as if proving that he’s a free agent acting under force of will alone and beholden to no one. His efforts are however, futile. His amoral violence buys him nothing but the same in return. Denied a mechanism for dealing with emotion, contemptuous of hollow authority figures, and infinitely bored by a society they believe has nothing to offer them bar empty consumerism, post-war youth seeks escape but finds only nihilistic self-destruction, trapped in a perpetual Punishment Room with no exit in sight. 


Opening Scene (no subtitles)

The Wandering Princess (流転の王妃, Kinuyo Tanaka, 1960)

Wandering Princess posterAs in her third film, The Eternal Breasts, Kinuyo Tanaka’s fourth directorial feature, The Wandering Princess (流転の王妃, Ruten no Ouhi), finds her working with extremely recent material – in this case the memoirs of Japanese noblewoman Hiro Saga which had become a bestseller immediately after publication in 1959. Tanaka’s filmic adaptation arrived mere months later in January 1960 which was, in an ironic twist, a year before the real life tale would meet something like the conventional romantic ending familiar from classic melodrama. Nevertheless, working with Daiei’s top talent including Kon Ichikawa’s regular screenwriter (and wife) Natto Wada, Tanaka attempts to reframe the darkness of the preceding 20 years as the defeat of compassionate idealism at the hands of rigid austerity and unstoppable oppression.

Tanaka opens with a scene taking place in 1957 which in fact depicts a somewhat notorious incident already known to the contemporary audience and otherwise unexplained on-screen in which the older Ryuko (Machiko Kyo) tenderly bends over the body of lifeless schoolgirl. The camera then pulls back to find another girl in school uniform, Ryuko, twenty years earlier. A young woman with innocent dreams, Ryuko’s life encounters the usual kind of unwelcome disruption in the unexpected arrival of a marriage proposal but this is no ordinary wedding. Ryuko, as the oldest daughter of a prominent noble family, has been selected as a possible bride for the younger brother of the former Qing emperor now installed as the symbolic leader of the Japanese puppet state of Manchuria. Against the odds, Ryuko and her new husband Futetsu (Eiji Funakoshi) are well matched and endeavour to build a happy home together just as they intend to commit themselves to the creation of a new nation born from the twin legacies of the fallen Chinese empire and the resurgent Japan.

Foregrounding Ryuko’s experience, the film does its best to set “politics” aside but the inescapable truth is that each of our protagonists is a prisoner of the times in which they live. The second scene finds Ryuko in 1937 as an innocent schoolgirl gazing at the young men in uniform as they march past her. She remains out of step with them, walking idly and at her own uneven rhythm while they keep rigorous and seemingly unstoppable time. The family are understandably wary of the implications of the marriage proposal, especially as it comes with a military escort, with Ryuko’s beloved grandmother the only one brave enough to ask to see whoever’s in charge of this outrage only to be told that their fates are in the hands of the nebulous concept known as “army” which knows no individual will.

Assured by her family that the decision rests with her, Ryuko consents – not only to becoming a stranger’s wife (which would have been her fate in any case) but to being a kind of ambassador, the presentable face of imperial ambition. On her marriage she’s presented with a deep red cheongsam and continues to dress in Chinese fashion for remainder of her life in Manchuria where she learns to speak Mandarin and devotes herself to becoming as Chinese as it’s possible to be. Meanwhile, her husband Futetsu busies himself with a complementary desire to become Japanese, intensely worried that the sometimes degrading treatment he and his family receive is exclusively caused by his problematic nationality. When their daughter, Eisei, is born, the couple determine to raise her as the child of a new world, the embodiment of idealised cultural integration.

The world, however, is not so kind and the blunt force of militarism continues to present a barrier to familial harmony. Futetsu is prevented from seeing his brother by the officious forces of the military police while the lonely, paranoid “emperor” suspects that Ryuko is nothing more than a Japanese spy sent to undermine his rule. Ryuko was sent to Manchuria to be the bridge between two cultures. Her, in a sense, feminine energy which attempts to build connection through compassion and understanding is consistently contrasted with the prevailing male energy of the age which prizes only destruction and dominance. Filled with the naivety of idealism, she truly believes in the goodness of the Manchurian project and is entirely blind to the less altruistic actions of her countrymen engaged in the same endeavour.

Confronted by some children in a park while pushing the infant Eisei in a pram, Ryuko is identified as a Japanese woman by her accent while conversing in Mandarin. She assures the children that Eisei is Manchurian like them, and that seeing as she married a Manchurian she is now too despite her Japanese birth. The kids are satisfied, so much so that they warn her that some Manchurians were killed recently in this park by Japanese soldiers, adding a mild complaint that it upsets their parents when Japanese people come to their restaurant and leave without paying. Mortified, Ryuko decides to use some of her (meagre) resources to buy all of the kids and everyone else in the park some sweets from a nearby stand, fulfilling her role as a Japanese ambassador even while insisting that she is a proud citizen of the newly born state of Manchuria.

Nevertheless the Manchurian project is doomed to fail, the kind of idealism fought for by Ryuko and Futetsu crushed under the boot of militarism. Despite everything, Ryuko still wants to be the bridge if only to prevent a catastrophe of this kind happening again (while perhaps refusing to engage with some of the reasons it happened in the first place) but in Eisei’s eventual death, foreshadowed in the melancholy opening, a deeply uncomfortable implication is made that the kind of cross-cultural harmony that Ryuko dreams of may not be viable. In contrast to the salaciously reported real life events (somewhat alluded to by presence of a schoolboy’s cap next to the body) which hinted at a suicide pact or murder, Ryuko attributes Eisei’s decision to end her life to an inability to reconcile her twin heritage coupled with the heavy burden of being the last descendent of the Qing Dynasty. Despite this minor misstep of tying the fate of Eisei to the failure of the Manchurian dream and the loss of its misplaced idealism, Ryuko ends her account on a hopeful note in admiring the flowers she planted finally in bloom and looking forward to a more hopeful age governed by warmth and compassion rather than violence and austerity.


The Wandering Princess was presented by Japan Foundation London as part of a series of events marking the publication of Tanaka Kinuyo: Nation, Stardom and Female Subjectivity.

Her Brother (おとうと, Kon Ichikawa, 1960)

ototoPerhaps oddly for a director of his generation, Kon Ichikawa is not particularly known for family drama yet his 1960 effort, Her Brother (おとうと, Ototo), draws strongly on this genre albeit with Ichikawa’s trademark irony. A Taisho era tale based on an autobiographically inspired novel by Aya Koda, Her Brother is the story of a sister’s unconditional love but also of a woman who is, in some ways, forced to sacrifice herself for her family precisely because of their ongoing emotional neglect.

Oldest daughter Gen (Keiko Kishi) is still in school though she’s more or less running the household seeing as her invalid step-mother (Kinuyo Tanaka) spends most of her time bedridden with rheumatism and the rest of it pontificating about religion and listening to her poisonous friend (Kyoko Kishida) who likes to stir up trouble in this already difficult family environment. Gen’s father (Masayuki Mori) is a well known writer who needs a lot of quiet time for his work. As fathers go he’s very laid back and content to think his kids will be OK because they’re his kids, which isn’t to say he doesn’t care but he’s not exactly present most of the time. It’s no surprise then that care of the family’s youngest, Hekiro (Hiroshi Kawaguchi), has largely fallen to his sister. Where Gen is naturally responsible and practically minded, Hekiro is reckless and always in search of adventure. Eventually this lands him in trouble when he gets involved with a bad crowd but whatever his family might have been feeling towards him, everything changes once they discover that he’s facing a serious illness.

Because of the family’s odd arrangement, Gen has become almost a maternal figure towards Hekiro despite only being a couple of years older than he is. In fact, the pair have an almost comically childish physical fight at one point which is quite undignified considering their ages, especially when it involves staining their tatami mat floor with a puddle of bright red ink. Gen does her best but like her father she more often than not lets Hekiro off the hook by bailing him out, much of the time with her own rather than her father’s money. Not having the kind of authority a parent, uncle, or aunt might have all she can really do is ask him to think about behaving better, but Hekiro constantly pushes the boundaries to get a more concrete form of attention than his sister’s well meaning attempts to help are able to provide.

Hekiro’s stunts  eventually threaten to pull his sister into his darkening world, especially when a man claiming to be a detective starts more or less stalking Gen before pulling her into a shrine on the pretext of talking about her brother’s case before trying to have his wicked way with her. Luckily Gen is saved by a flock of geese cunningly released by some of her brother’s friends which gives her enough time to escape and finally get rid of the odious little man.

Similarly, Hekiro deliberately introduces his sister to the local pool hall. Though Gen seems to enjoy the game and is even good at it, she quickly realises she’s been brought as a sort of guarantor for her brother’s mounting debts. Add in other expensive and dangerous hobbies like his boat habit (he can’t swim) and it’s not surprising everyone’s had enough of Hekiro before he’s even left school. When he has an accident which results in the death of a horse (again, very expensive), it does at least lead him to reflect on the negative effect his actions can have on those around him, even if all he wanted and continues to want is an escape from his boring and miserable family life.

Even Hekiro’s illness fails to arouse very much in the way of concern from his well meaning father and grumpy step-mother who is hellbent on marrying Gen off against her wishes. Gen is, again, the only one to nurse Hekiro in hospital, managing the household as well as looking after her brother on his sickbed. When the illness becomes more serious it provides a last opportunity for the family members to bond and make amends for the various ways they’ve failed each other. The step-mother’s visit is not as altruistic as it seems when it transpires she’s only really come to “convert” Hekiro to her religion, but she begins to feel something more for him on believing that Jesus has already saved him thanks to his outwardly calm and polite manner. The final irony is that the idealised family is only born as it is destroyed, Gen puts her pinny back on and takes the reins from her stepmother who is presumably headed straight back to bed.

Gen’s devotion can’t save her brother either from himself or his fate and it may even be the end of her too. Vowing never to marry and rising from her own sickbed stopping only to instruct her stepmother to rest, she’s very clearly chosen her path even if Ichikawa’s camera and musical cues seem to find the ironic comedy of the situation rather than the sadness of her possibly tragic plight. Ichikawa and his cinematographer invented a whole new technique for this picture – the bleach bypass, which appropriately robs the environment of its vibrancy, dulling even bright colours with a sort of heavy leaded effect perfectly reflecting Hekiro’s increasingly depressed mindset as he reflects on being someone who has no firm anchor or place to feel at home. A strange, comically melancholic piece, Her Brother is a characteristically sideways swipe at the family drama from the master of irony though one which does not altogether escape his taste for the sentimental.


Original trailer (not subtitles)

Forget Love for Now (恋も忘れて, Hiroshi Shimizu, 1937)

vlcsnap-2016-09-21-02h01m08s449Sad stories of single mothers forced to work in the world of low entertainment are not exactly rare in pre-war Japanese cinema yet Hiroshi Shimizu’s 1937 entry, Forget Love For Now (Koi mo Wasurete) , puts his on own characteristic spin on things by looking at the situation through the eyes of the young son, Haru (Jun Yokoyama). Frustrated by both social and economic woes, little Haru’s life is blighted by loneliness and resentment culminating in tragedy for all.

Oyuki (Michiko Kuwano) is a single mother and bar hostess in a port town. Her young son Haru loves his mum even though he’s often on his own but after he makes the mistake of inviting some of the other boys back to his mother’s apartment and they end up getting doused in her rather pungent perfume, the other kids’ mothers figure out what Oyuki does for a living. Predictably they forbid their kids from associating with Haru because his mother is “a bad woman”. After repeatedly trying to keep hanging out with the other children, Haru starts skipping school to avoid the constant exclusion entirely. When Oyuki finds out about this she is very upset and has him moved to another school but the old group of kids and the new group of kids are not entirely unconnected and so Haru is unable to escape the prejudice his old group of friends hold for him.

The film never goes into how Oyuki ended up on her own with a young child or what might have happened to Haru’s father but Oyuki’s role as a single mother is not the reason the pair are excluded from the other families. Lacking other opportunities, Oyuki is forced to into work as a bar hostess even though she clearly hates it and bears it only for her son’s sake.

Her job is to entertain men in the bar to keep the drinks flowing, always smiling and flirting to keep dull men trapped in the false hope of real connection. She gets paid very little for this as we find out early on when she tries to spearhead a kind of union movement in the bar by questioning why their work costs them so much – they have to pay for their outfits, food and drink out of their own wages when the girls working at other establishments get a share of the alcohol profits which they have helped to generate but Oyuki and her friends get only their meagre salaries. Their pleas fall on hard ears with the tough as nails mama-san who isn’t going to permit any kind of mutinies in her establishment. This is made clear later on when one employee tries to quit her job at the bar and move to Kobe in search of more lucrative employment but is beaten black and blue by the bar’s goons.

Oyuki’s single ray of hope comes in the form a sinister figure lurking in the shadows outside her apartment. Eventually becoming friends with Oyuki and her son, the man represents a possible happy ending in which he beats the depression, finds a better job and takes them both away from this world of poverty of degradation. Needless to say this is not to be – the man’s attempts to find a solution to everyone’s problems take to long and he is simply too late. Not only that, his well meaning words of advice to Haru that he should make sure to win against the bullies next time have disastrous consequences.

In essence, Forget Love For Now is “hahamono” in which Oyuki bravely sacrifices everything of herself in her son’s name, committed to the idea that he will progress through his education to university and repay all of her efforts by becoming a fine man. Society, whilst praising the idea of the self sacrificing mother, does not approve of the things she has to do in that very sacrifice she’s making and refuses to allow her success in her mission. The true tragedy is that the little boy, Haru, is aware on some level of everything his mother is doing for him and loves her so much that he is willing to sacrifice himself for her – rendering her long years of suffering entirely pointless.

In the end, Oyuki has nothing. As the title of the film tells us, not even love is permitted to her as she loses both her son and the possibility of romance as her well meaning man makes a now equally pointless sacrifice of his own. Forget Love For Now is somewhat atypical in Shimizu’s output as it ends with no hope in sight, strongly condemning this rigid society which forces women to act in a way of which it disapproves and then refuses to support them when they do. Shooting mostly on stage sets rather than the naturalistic settings featured in much of his other work, Shimizu crafts an emotionally devastating tale of maternal sacrifice cruelly frustrated by a cold and unfeeling society.


 

Giants & Toys (巨人と玩具, Yasuzo Masumura, 1958)

91C6JzGDYTL._SL1500_Less acerbic than Masumura’s later Black Test Car, Giants & Toys (巨人と玩具, Kyojin to gangu) is an altogether more humorous, if no less piercing look at post-war consumerism. This time the battle ground is confectionary as the Japanese sweets industry laments the all powerful American candies taking over the Japanese landscape. Three sweet companies are duking it out for the hearts of Japanese consumers and the hard working salarymen in the PR & marketing departments are becoming ever more desperate to find the key to becoming Japan’s top selling sweet maker.

The three companies are Giant, Apollo and World, each of which is currently trying to come up with an advertising campaign which has a competition element that will really hook in the populace. Our main focus is with World whose top PR man, Goda, is currently stumped when he spots quirky hillbilly Kyoko in a bar and hatches on an idea to make her the central poster girl of his ad campaign. Kyoko is 18 with gap teeth and a childlike innocence that makes her a great fit for selling their confectionary products to the adult market. At the same time, Goda’s assistant Nishi meets an older female executive from Apollo who’s trying to shift a set of spacesuits. This fits in neatly with another of Goda’s space themed ideas and a suitably bizarre campaign is launched with the gangly Kyoko dressed up in a kitsch spacesuit and pointing a ray gun which is somehow supposed to encourage people to buy sweets. Kyoko is a hit! However, the more popular Kyoko becomes the more her innocent charms begin to dissipate. What will become of her, and of the campaign, as the competition mounts?

For an area that’s supposed to be so totally frivolous and cheerful, confectionary sales are serious business. Goda is working himself into an early grave just to sell sweets to grownups and old people. It’s advertising and marketing but like everything else in life it’s just so much spin. What they’re really trying to sell is frivolous fun and a return to childhood’s freedom all packed into a momentary suck on a salted caramel. In the Japan where “everyone works all the time” this may be quite an attractive idea, especially to the put upon members of the confectionary marketing board.

However, trivial as sweets are, they represent the fleeting unimportance of pop culture memes. During one of Kyoko’s recording sessions we meet one of the solitary female producers (labelled a “machine” by two of the other women waiting to be seen) who laments that a has been star keeps hassling her for work though her time has passed and no one’s interested. This is most likely how things will wind up for Kyoko, five minutes of being everywhere followed by a lifetime of being nowhere at all. After signing with World for their TV and radio advertising she becomes a break out personality attending events as a celebrity in her own right and later even becoming a pop star complete with a totally strange, South Pacific themed musical number referencing some kind of cannibalistic genocide where they’ll sell back the remains of the men they’ve killed to the native wives. Pointed satire in more ways than one.

Goda wants to build a kind of mass media dictatorship, cleverly controlling the public mood through all pervasive advertising (a prescient thought, if ever there was one). Having taken things too far, he’s taken to task by his underling, Nishi, who’s had a bit of a rethink following a series of heartbreaks involving friends and lovers. “I won’t sacrifice my dignity” he says, only to be shown doing just that a couple of minutes later as he himself dons the ridiculously camp space suit, takes the ray gun in hand and wanders out into the streets to be met by a series of bemused stares from the passersby. Eventually, the woman from Apollo with whom he’d been having an affair spots him and with an equally amused expression instructs him to “smile warmly”, at which point he grimaces before managing to turn it into a robotic grin.

Still oddly current, Giants & Toys is an absurdist’s guide to corporate politics where personal integrity is sacrificed on the altar of commerce. Everyone runs round in circles working hard to sell things no one really wants or needs to other hardworking people just to keep the wheel spinning. “Kanban Musume” come and go, one ridiculous meme follows another and we all just fall over ourselves to chase whichever unattainable ideal they pitch us. It would be nice to think the world has moved on since 1958, however…


Giants & Toys is available on R1 DVD with English subtitles courtesy of Fantoma.

No trailer but here’s the beautifully bizarre cannibalistic genocide themed music video