Broken Drum (破れ太鼓, Keisuke Kinoshita, 1949)

The evils of of authoritarianism are recast as family drama in Keisuke Kinoshita’s 1949 satirical comedy, Broken Drum (破れ太鼓, Yabure Daiko). Co-scripted by Masaki Kobayashi, a student of Kinoshita’s who went on to forge a long career dedicated to interrogating the place of the conscientious individual within an oppressive system, Broken Drum is also a testament to changing times and new possibilities as the youngsters slowly find the strength to resist and insist on their right to individual happiness. 

As the film begins, the family’s maid is leaving in a hurry, sick to the back teeth of the treatment she receives from the head of the household. Though she admits that the wife and children are all lovely, the husband is a tyrant and, according to her, a nouveau riche upstart, all money and no class. Tsuda (Tsumasaburo Bando), a self-made construction magnate, runs his family like a small cult and everyone is so afraid of upsetting him that they find themselves entirely unable to stand up for themselves. Times are, however, changing and Tsuda’s business is in trouble, which means his power may be waning. Denied loans all over town, he tries to railroad his eldest daughter, Akiko (Toshiko Kobayashi), into marrying a wealthy suitor, Hanada (Mitsuo Nagata), and is deaf to her cries of resistance.

Despite the rather ironical speech from the maid who describes herself as a “feminist” which is why she’s unable to put up with Tsuda’s poor conduct, stopping to tell a pregnant dog not to let anyone push her around just because she’s a girl, the world of 1949 is still an incredibly sexist one. Tsuda’s long suffering wife Kuniko (Sachiko Murase) complains that her younger daughter spends all her time rehearsing for her role as Hamlet rather than learning “useful” skills for women like cooking and housekeeping. Akiko’s suitor sides with the maid, affirming that “men should be nice to women” and making a point of telling her that all his maids love him without quite realising that what he’s just said isn’t quite as nice as he thought it was. Akiko doesn’t want to get married and she doesn’t even like Hanada, but she’s too conflicted to fully resist, unsure if she has the right to go against the “tradition” of arranged marriage. She asks her mother how she felt, and learns that she too cried every day, somehow normalising the idea that a woman’s marriage is supposed to make her miserable. 

Meanwhile, Tsuda is slowly destroying his oldest son, Taro (Masayuki Mori), who has been trying to quit the family construction firm to go into business with his aunt making music boxes. Tsuda isn’t having any of it, he tells Taro that music boxes aren’t a manly occupation and that he’ll never make it on his own, but Taro has an advantage in knowing that the construction company is in a bad place and his father’s authority is weakened. He becomes the first of the children to escape by rejecting Tsuda’s influence, decamping to his aunt’s which becomes a point of refuge for the other members of the Tsuda family seeking escape. 

Akiko begins to gain the courage to walk away after bonding with a painter she meets after her father was extremely rude to him on a bus, poking a hole in his canvas and then blaming it on the driver. Luckily he dropped his sketchbook which has his name, Shigeki Nonaka (Jukichi Uno), inside so she can pay him a visit to return it. Unlike the Tsuda’s, the Nonaka household is one of cheerful family warmth. They are not wealthy, but they do not particularly care. Mr & Mrs Nonaka fell in love in Paris decades ago where she was charmed by the sound of his violin while she sketched in the streets. Tsuda, angrily rejecting Akiko’s attempt to cancel the marriage, tells his wife that even if she doesn’t like him now, Hanada’s wealth will make her happy in the long run, but it’s at the Nonaka’s that she discovers “the true happiness of family”, vowing to do whatever it takes to be able to marry Shigeki with whom she has fallen in love. 

Even after losing two of his children and finally alienating his wife, Tsuda fails to learn, blaming his family for the failure of his business rather than accept his old school authoritarianism is out of step with the modern world. His middle son, Heizo (Chuji Kinoshita), actually the most sympathetic of the children, has written a satirical song that likens his father to a “broken drum”, something that makes a lot of noise but is confusing and very unpleasant to listen to. It doesn’t help that Tsuda also has the habit of going into speech mode, raising his arm in a fascist salute as he barks out his orders. “Life is most miserable when there’s no one to love”, Heizo tries to warn him, calmly explaining that a family is made up of “lonely creatures” with individual lives, and that that strong connection only survives through trust and independence.

Beginning to see the light, Tsuda accepts that he’ll be deposed if he doesn’t allow his family its democratic freedoms. Undergoing a conversion worthy of Scrooge at the end of a Christmas Carol, he he suddenly realises that “you need other people to succeed in life”, and is re-embraced by his family who decide to give him a chance to be better than he’s been in the knowledge that he has no more power over them than they choose to give him. 


Titles and opening (no subtitles)

Tsukigata Hanpeita (月形半平太, Kokichi Uchide, 1952)

Tusgikata Hanpeita still 1In the midst of post-war confusion, Japanese cinema increasingly looked back to Meiji in all of its chaotic possibility in order to ask what went wrong and what lessons it might have for a second kind of revolution as the nation tried to rebuild itself after decades of militarist folly and chastened wartime defeat. “Tsukigata Hanpeita” (月形半平太) is a “legendary” fictional character first imagined for a kabuki play in 1919 who finds himself swept up in Bakumatsu intrigue as he tries, along with daring revolutionaries Sakamoto Ryoma and Katsura Kogoro, to forge an alliance between the clans of Choshu and Satsuma in order to take on the corrupt shogun in defence of the Emperor and foster a new era of peace in an increasingly uncertain world.

When we first meet him, Tsukigata Hanpeita (Utaemon Ichikawa) is on the run from Kyoto-based special police force the Mimawarigumi but also making time for his mistress, Umematsu (Chizuru Kitagawa) – a geisha. This in particular is a problem which has left him dangerously exposed, even the Mimawarigumi leader Okudaira (Joji Kaieda) seems to be aware of the relationship and is apparently not above using it to his advantage. Meanwhile, he’s not only threatened by shogunate defenders, but by his own side – both by those who remain unconvinced by Sakamoto’s (Jotaro Togami) internationalist philosophy, and by those who simply hold a grudge against Satsuma because of a previous conflict and regard Tsukigata as a traitor for daring to talk to them at all. Despite everything, Tsukigata hides in the shadows and commits himself to living, and if necessary dying, to bring about a better world free of shogunate oppression.

Unlike other revolutionary legends, however, Tsukigata’s fervour has not made him cold or cruel even if he must sometimes act in ways which are mysterious and confuse those around him. Meeting a young man on a bridge, he applauds his studious nature, agreeing that “nothing is more important than to understand advanced civilisation”, and is as polite as he could be when the man tells him he has just joined the Mimawarigumi. Rather than attack or berate him, Tsukigata cheerfully wishes the young man well, allowing him the space to see that his present allegiance to the shogunate is perhaps misguided and out of line with his personal beliefs.

Indeed, his compassion extends even to Okudaira – his mortal enemy. Offering his condolences to a grieving Somehachi (Isuzu Yamada), Tsugikata laments that in a better world he and Okudaira may have been friends, that he had no personal grudge against him despite the fact that they clearly lived on different sides of an ideological divide. He could perhaps even harbour a kind of professional respect for him in his dogged defence of his duty for all he believes it to be misguided. “It’s so unfortunate”, he exclaims, “We have to make the world a better place”.

His desire to change the world is what keeps Tsukigata alive. Several times he faces certain death, but declares but he cannot die now with his great work left unfinished. He is not afraid of death and would gladly give his life in the service of his cause, only not just yet. “Would you please spare my life until I change the world?” he begs of someone he fully believes has a right to kill him, eventually winning their support and unexpected allegiance solely through his guileless goodness.

Yet for all that, his moral austerity does at times perhaps cause him problems in giving rise to emotional confusion. So it is that he winds up in an accidental love triangle with the smitten Somehachi – a former geisha turned madam whose patron is none other than Okudaira, and Umematsu an ageing courtesan with whom he has developed a more or less settled relationship. This is clearly the story of Tsukigata Hanpeita, but more than that it’s the story of the three women who support him without whom the revolution may even be impossible. Somehachi, despite her allegiance to Okudaira, has been a longstanding Tsukigata ally several times helping him escape from the oncoming Mimawarigumi, while Umematsu provides him with safe harbour and occasional message carrying services which is where teenage geisha Hinagiku (Hibari Misora) comes in, acting as a revolutionary go-between with deep-seated political passion.

Speaking strongly of female solidarity, the fallout from the love triangle is eventually minimised by the sisterly geishas who later bond in their shared support of Tsukigata and resolve to put past pettiness behind them. Meanwhile, Tsukigata is deceived by male treachery, only to finally receive the message he’s been waiting for which seems to make everything worthwhile. “I can see the dawn of a new era”, he exclaims, “the new era will be peaceful”. Suddenly he’s not just talking of himself anymore, but directly to the post-war era as he begins to see the way out of a “chaotic society” towards a prosperous future in the faces of his friends united in mutual support and the belief that his better world will soon be a reality.