Blindly in Love (箱入り息子の恋, Masahide Ichii, 2013)

Blindly in love posterPost-war Japanese cinema was intent on investigating whether father really did know best while his children strived to find their place in a changing society. Contemporary Japanese cinema may feel as if the question has been more than well enough answered already but then again Japanese society remains conformist in the extreme and arranged marriage still an option for those who find it difficult to find a match on their own (remaining single, it seems, is still an option requiring intense justification). The protagonists of Blindly in Love (箱入り息子の恋, Hakoiri Musuko no Koi) find themselves in just this position as their well meaning (to a point) parents attempt to railroad them into the futures they feel are most appropriate while perhaps failing to deal with the various ways their own behaviour has adversely affected their children’s ability to function independently.

Kentaro (Gen Hoshino) is 35. He has a steady job as a civil servant and still lives at home with his parents which is hardly an unusual situation in contemporary Japan save for the fact he is not married and seems to have no interest in dating. Rather than eat with his colleagues, Kentaro comes home for lunch every day and returns straight after work, retreating into his bedroom to spend quality time with his pet frog and play video games. His parents, worrying that he may be lonely when they are gone, decide to find him a wife by effectively going speed dating on his behalf with a host of other parents in a similar position.

There they meet the Imais who are keen to marry off their 23-year-old daughter Naoko (Kaho). The elephant in the room is that everyone at this meeting is there because they believe there is something “wrong” with their children that makes them difficult prospects for marriage. Consequently, the Imais have decided not to disclose the fact that Naoko is blind until later in the negotiations.

The Imais’ ambivalent feelings towards their daughter’s disability speak to a persistent social prejudice which views those who have different needs as somehow less. Mr. Imai is a high flying company CEO who puts on a show of only wanting the best for his little girl, but he’s also a snob and a bully. He keeps trying to set Naoko up with “elites” like him, but those elites will also share his own prejudices in feeling that his daughter is “imperfect” and therefore not a prime match in the arranged marriage stakes. Kentaro, who unbeknownst to everyone except Mrs. Imai has already enjoyed a love at first sight meet cute with Naoko, is the only one brave enough to call Mr. Imai out on his hypocrisy when he accuses him of neglecting his daughter’s feelings in favour of asserting his own paternal authority. As you can imagine, Mr. Imai is not happy to have his faults read back to him.

Making the accusation at all is extremely hard for Kentaro who has just spent the last ten minutes getting a dressing down from Mr. Imai who has read out a list of his perceived imperfections from his unbreakable introversion to his lack of career success. Mr. Imai wants to know if a man like Kentaro who has basically been the office coffee boy for the last 13 years can keep his daughter in the manner to which she’s been accustomed. Kentaro has to admit that he probably can’t and that Imai has a point, but unlike Imai he is thinking of Naoko’s happiness. He sees her disability but only as a part of her personality and respects her right to a fully independent life which is something her father seems to want to deny her, not out of a paternalistic (or patronising) worry for her safety but simply as a means of control.

Conversely, Kentaro is attracted to Naoko precisely because he feels as if she might be able to see him in greater clarity in being unable to judge him solely on appearance. In a rare moment of opening up as part of his defence against Mr. Imai, Kentaro reveals the pain and suffering that have led him to withdraw from the world, admitting that after years of being taunted or ignored, branded an oddball and mocked for his rather robotic physicality he simply decided it was easier to be alone. It might be safe to say that Kentaro’s parents are being overly intrusive, that they are trying to impose their idea of a “normal” life on their son who may be perfectly happy playing video games alone for the rest of his days. Kentaro, however, is not quite happy and as is later pointed out to him had merely given up on the idea of any other kind of existence as an unattainable dream.

Giving up has been Kentaro’s problem and one that recurs throughout his awkward courtship. Like his pet frog, Kentaro has been perfectly contained within his own tank and somewhat fearful to crawl outside but is slowly finding the strength thanks to his bond with Naoko who struggles to overcome her conservative patriarchal upbringing and escape her father’s control. Yet it isn’t only the youngsters who have to learn to leave the nest but the parents who have to learn to let them go. Kentaro’s mum and dad have perhaps enabled his sense of disconnectedness by keeping him at home with them as a treasured only son, while the Imais’ problems run deeper and hint at a deeply dysfunctional household with a father who is controlling and eventually violent while Mrs. Imai tries to effect her daughter’s escape from the same patriarchal conservatism which has succeeded in trapping her. Blindly in Love refuses either of the conventional endings to its unconventional romance but edges towards something positive in affirming its protagonists’ continued determination to fight for their own happiness even if opposed at every turn.


Blindly in Love was screened as part of the 2019 Japan Foundation Touring Film Programme.

Original trailer (English subtitles)

Wild Berries (蛇イチゴ, Miwa Nishikawa, 2003)

wild berries posterThe family drama was once the representative genre of Japanese cinema. In the turbulent post-war world, the one unchanging, unbreakable touchstone was the bonds between parents and their children even if it must also be realised that those bonds will necessarily change over time. Tiny cracks might have been visible even in Ozu’s Tokyo Story in the growing disconnection between the old folks in the country and their city kids, but it wasn’t until the ‘80s when Japan’s economic recovery had fully taken hold that the family itself began to come under fire. Yoshimitu Morita’s The Family Game kickstarted a trend of family implosion movies which implied that familial bonds were more social affectation than genuine connection, but post-bubble the tables turned again. These days, Hirokazu Koreeda has picked up the family drama mantle, depicting broadly positive pictures of normal family life. It is then all the stranger that his protege, Miwa Nishikawa, should be the one to ask again if family really is all it’s cracked up to be.

An ordinary breakfast in the Akechi household. Grandpa (Matsunosuke Shofukutei ) is dipping his toast in the coffee again while salaryman dad Yoshiro (Sei Hiraizumi) reads his paper. Schoolteacher Tomoko (Miho Tsumiki) barely has time to look at her breakfast before her mother, Akiko (Naoko Otani), reminds her that today is “Wednesday” – not only does she need her PE kit, but it’s also the day that her fiancé, Kamata (Toru Tezuka), is coming round to tea to meet the folks. The atmosphere is pleasant, genial, but why has Yoshiro had his mobile phone cut off and is the bald spot Akiko has just discovered on the top of her head really anything to worry about?

The Akechis are the archetype of a modern middle-class family, living a comfortable life in a nice home while dad goes out to work and mum does everything else. It is not, however, quite as it seems. Yoshiro’s phone has been cut off because he hasn’t paid the bill. He hasn’t paid the bill because he’s lost his job. He hasn’t told his wife he’s lost his job because he’s too ashamed, so he’s taken out vast loans from gangsters rather than trying to find a more honest solution. Mum Akiko plays the dutiful housewife, cooking, cleaning, putting up with Yoshiro’s imperious behaviour and looking after grandpa who has advanced dementia and thinks he’s still at war. In reality she’s bored and resentful, tired of the burden of looking after her husband’s ungrateful father and longing to have some time for herself. The only uncorrupted member of the family is schoolteacher Tomoko who finds herself giving a strange lesson on the evils of lying to her class of small children. Tomoko is perhaps too uncorrupted, prim as a schoolmarm but dull with it.

When grandpa meets an unfortunate end, the longstanding family secret is revealed – Tomoko is not an only child, she had an older brother, Shuji (Hiroyuki Miyasako), who had been expelled from the family for his immoral ways – i.e, lying, cheating, and stealing. In fact, Shuji’s return was an accident – his main job is stealing the condolence money from funerals and he just happened to be at the one next door. Shuji’s conman credentials might be just what the family needs, but could they and should they let him save them and is “saving” the family that rejected him really a part of Shuji’s grand plan?

Japan’s rapid economic recovery is usually blamed for the collapse of the family, sending sons away from the villages and prizing the commercial over the spiritual. Tomoko’s fiance, Kamata, has a slightly different take on the problem. After his first meal with the Akechis he’s touched by the warm and friendly family atmosphere, comparing them favourably with his own upperclass family which he feels to be cold and austere. The class difference and Kamata’s obvious discomfort surrounding it is one problem as is his problematic characterisation of Tomoko’s family as earnest and hardworking as, perhaps, he thinks people without inherited wealth ought to be is another, but the real irony is reserved for Kamata’s eventual reaction to discovering the truth. Yoshiro didn’t take to Kamata because he thought him “unconventional” with his unkempt hair and pretentious tastes, but Kamata proves himself the most conventional of all in his cruel rejection of his fiancée over what he sees as a betrayal by her family.

Wild berries, once they take root, quickly take over, leaving a trail of destruction in their wake. Secrets, and the need to keep them, have eaten away at the foundations of the Akechi family but which is the best way to repair them – starting all over again and working hard to put things right, as Tomoko would have it, or opting for Shuji’s dishonest quick fix? The youngsters battle it out amongst themselves for the soul of the family unit while mum and dad are just too world weary to even care anymore. Faith in the family may be running at an all time low, but Nishikawa at least manages to mine the situation for all of its bleak irony, laughing along knowingly with each dark revelation or small tragedy.


Screened as part of Archipelago: Exploring the Landscape of Contemporary Japanese Women Filmmakers.

Original trailer (no subtitles)

The Eel (うなぎ, Shohei Imamura, 1997)

The EelDirector Shohei Imamura once stated that he liked “messy” films. Interested in the lower half of the body and in the lower half of society, Imamura continued to point his camera into the awkward creases of human nature well into his 70s when his 16th feature, The Eel (うなぎ, Unagi), earned him his second Palme d’Or. Based on a novel by Akira Yoshimura, The Eel is about as messy as they come.

Mild-mannered salary man Yamashita (Kouji Yakusho) receives a handwritten letter filled with beautiful calligraphy delivering the ugly message that his wife has been entertaining another man whilst he enjoys his weekly all night fishing trips. Confused at first, the note begins to work its way into Yamashita’s psyche and so he decides to leave his next fishing trip a little earlier than usual. Peeping through the keyhole, he finds his beloved wife enjoying energetic, passion filled sex with another man. Drawing a knife from a nearby shelf, he enters the room and attacks the pair killing the woman but letting the lover get away.

Yamashita immediately and with perfect calmness turns himself in at the local police station, still covered in his wife’s blood and carrying the murder weapon. Released on a two year probationary period after eight years in jail, there is no one to meet Yamashita when he comes out and so he remains under the guardianship of a Buddhist priest in a nearby town. Accompanied by his only friend, a pet eel, Yamashita takes possession of a local disused barbershop and sets about trying to rebuild his life.

Things change when Yamashita comes across an unconscious woman lying in the grass while he’s out looking for things to feed his eel. The strange thing is, this woman looks exactly like his wife. Eventually, Keiko (Misa Shimizu) recovers and comes to work with Yamashita in his new enterprise but as the pair grow closer the spectres of both of their troubled pasts begin to intrude.

As the small town residents of Yamashita’s new home often remark, Yamashita is a strange man. His deepest relationship is with his eel which the prison guards, who seem quite well disposed towards him, allowed him to keep in the prison pond even though pets are not generally allowed. When asked why he likes his eel so much, Yamshita replies that the eel listens to him and doesn’t tell him the things he does not wish to hear. Like Yamashita, the eel is isolated inside his tank, content to absent himself from interacting with other creatures, both protected and constrained by transparent walls.

After his release from prison, Yamashita begins to reflect on his crime which he doesn’t so much regret but has no desire to repeat. His other double arrives in the form of fellow inmate and double murderer Tamasaki (Akira Emoto) who keeps trying to convince Yamashita that he is living dishonestly by not having visited his wife’s grave or read sutras for her. Though Yamashita pays no heed to most of his advice which is more self-pity and anger than any real concern for Yamashita’s soul, some things begin to get to him, most notably that perhaps the fateful letter never existed at all and is nothing more than the manifestation of Yamashita’s jealous rage.

Though the film presents everything that happens to Yamashita as “real”, his state of mind is continually uncertain. Not only is the provenance of the letter doubted, he doubts the existence of Keiko because she looks (to him at least) like the returned ghost of the woman he killed, and even the final confrontational arguments with Tamasaki take on an unreal quality, as if Yamashita were arguing with himself rather than another man who also represents his own worst qualities – impulsivity, violence, self doubt and insecurity. The film is so deeply embedded in Yamashita’s subjective viewpoint that almost nothing can be taken at face value.

Yamashita is, in a sense, trapped in a hall of mirrors as his own faults are reflected back at him through the people that he meets. Keiko, rather than being physically murdered by a jealous lover, attempted to take her own life after being misused by a faithless (married) man. Her past troubles are, in some ways, the inverse of Yamashita’s as she finds herself at the mercy of dark forces but internalises rather than externalises her own anger. Cheerful and outgoing, she quickly turns Yamshita’s barbershop into a warm and welcoming place which the local community takes to its heart.

Yamashita, however, remains as closed off as ever though he does strike up something of a relationship with a lonely young man who wants to use his barber’s pole to try and call aliens. When Yamashita asks him what he’s going to do if the aliens actually come, the young man replies that he wants to make friends with them. Yamashita astutely remarks that the young man’s desire to meet aliens is down to a failure to connect with people from his own planet – an idea which the young man equally fairly throws back at him. Perhaps out of fear rather than atonement, Yamashita exiles himself from the world at large though gradually through continued exposure to the genial townsfolk and Keiko’s deep seated faith in him, he does begin to swim towards the surface.

Imamura adopts his usual, slightly ironic tone to lighten this otherwise heavy tale allowing the occasional comic set piece to shine through. Yakusho delivers another characteristically nuanced performance as this entirely unformed man, unsure of reality and trapped in a spiral of self doubt and confusion. His original crime of passion is at once chilling in its calmness but also messy and violent as he gives in to animalistic rage. After showing us a street lamp glowing an ominous red, Imamura steeps us in blood as his camera becomes progressively more stained making it impossible to forget the shocking betrayal of this unexpected violence.

Yamashita remarks at one point that he died that day alongside his wife. The Eel is a story of rebirth as its protagonists begin to swim towards the shore in support of each other, though like the titular marine creature there is no guarantee that they will make there alive. Yamashita is a cold blooded murderer and creature of suppressed rage yet Imamura is not interested in moral judgements as much as he is in the messier sides of human nature. A chance offering of redemption for the unredeemable, The Eel offers hope for the hopeless in a world filled with goodhearted eccentrics where all faults are forgivable once they are understood.


Original trailer (no subtitles)

Lost Paradise (失楽園, Yoshimitsu Morita, 1997)

lost paradiseYoshitmitsu Morita tackled many different genres during his extremely varied career taking in everything from absurd social satire to teen idol vehicles and high art films. 1997’s Lost Paradise (失楽園, Shitsurakuen) again finds him in the art house realm as he prepares a tastefully erotic exploration of middle aged amour fou. Based on the bestselling novel by Junichi Watanabe, Lost Paradise also became a breakout box office hit as audiences were drawn by the tragic tale of doomed late love frustrated by societal expectations.

We meet Kuki (Koji Yakusho) and Rinko (Hitomi Kuroki) about to bid each other goodbye for the day, playfully in love though perhaps self conscious. It’s not until later that we realise they are both already married – just not to each other. Kuki, 50 years old, has reached an impasse in his life. Effectively demoted and sidelined at work, his homelife is not exactly unhappy but has long since lost his interest. His daughter is grown up and married herself, his wife has a career of her own, his mortgage is already paid off. There is really nothing left for him to do. That is until he meets calligraphy teacher Rinko and falls passionately in love for the first time in his life.

Rinko, 38, entered into an arranged marriage at 25 though the kindest way of describing it would be “unfulfilling”. Haruhiko (Toshio Shiba), her husband, is a doctor by profession and cuts a cold and distant figure. Prone to violent outbursts and pettiness, he treats Rinko more as a house keeper than a wife ordering her to buy his favourite kind of cheese (even urging her to travel to a different shop if the first one doesn’t have it) but then not even looking up when she brings it into his study for him. Lasciviously poking a spoon into the soupy mess, he pauses only briefly after savouring his first taste to give Rinko her next set of orders with no word of thanks or even acknowledgement of her success in obtaining this oddly specific cheese related request.

Finally in each other Rinko and Kuki find completeness long after they’d stopped seeking it. Rinko is unhappy in an arranged marriage which offers scant comfort, though Kuki’s problems are more akin to a mid life crisis as he finds himself an unnecessary presence at home whilst also realising that he’s already passed the high point of his career. Though there are no real barriers to Rinko and Kuki simply leaving their spouses and starting again together, it’s never quite that simple as the social stigma of an extra-marital affair continues to undermine their new found romance.

As in many of Morita’s films, the overall tone is one of pessimism as Rinko and Kuki face opposition from all sides whilst falling ever deeper into a whirlwind of self destructive passion. Rinko confides in a recently divorced friend who has guessed her secret and urges her to try and be happy, but Kuki keeps matters to himself whilst listening to the romantic problems of his workmates many of whom state that they too would like to fall madly in love, just once. When one of Kuki’s most valued colleagues falls ill, he laments having lived his life in the straightforward way expected by society. He’s done everything right – spent all his time working hard, built a career which was about to go south anyway. If all that happens is that you get old and die what was it all for – perhaps you’re better off just doing as you please, social expectations be damned.

Eventually the pair get an apartment and indulge in some part-time domesticity though an ill thought out blackmail plot soon changes things for both of them. Haruhiko refuses to divorce Rinko but Kuki’s wife is more sympathetic and open to the idea of sorting things out as quickly as possible. Though he suffers in other ways, Kuki finds it easier to accept the idea of moving on than Rinko who also faces opposition from her own mother who brands her as immoral and someone to be pitied for having given in to weakness and allowed her baser instincts to take over. Soon the couple find themselves thinking about a way to be together for eternity even if it lies in another world than this one.

Likened to the famous case of Sada Abe (also the inspiration for Oshima’s In the Realm of the Senses), Rinko and Kuki are consumed by their own passion and ultimately unable to continue living outside it. Morita opts for an artful aesthetic and keeps his eroticism on the classy side rather than descending into exploitation or salaciousness. Making use of frequent handheld camera and odd angles to bring out the giddy, unbalanced mindset of the central couple Morita also experiments with colour often cutting to black and white or sepia mid-scene. The tragedy of this love story is that it occurs at a societally inconvenient time – there is nothing wrong in Rinko and Kuki’s romance save that it started after they were already married to other people. This may not seem such a great problem but in a society which demands conformity and adherence to its rules, those who break them must be prepared to pay a heavy price. Perhaps the last words ought to belong to Kuki’s poetic friend who points out that life if short and rarely rewards those who play by the rules, it may be better to burn out brightly rather than flicker away for an eternity.


Original trailer (no subs)

The Snake Girl and the Silver-Haired Witch (蛇娘と白髪魔, Noriaki Yuasa, 1968)

snake girl and the white haired witchLittle Sayuri has had it pretty tough up to now growing up in an orphanage run by Catholic nuns, but her long lost father has finally managed to track her down and she’s going to able to live with her birth family at last! However, on the car ride to her new home her father explains a few things to her to the effect that her mother was involved in some kind of accident and isn’t quite right in the head. Things get weirder when they arrive at the house only to be greated by the guys from the morgue who’ve just arrived to take charge of a maid who’s apparently dropped dead!

If that weren’t enough her “mother” calls her by the wrong name and then dad gets a sudden telegram about needing to go to Africa for “several weeks” to study a new kind of snake! On her tour of the house, Sayuri finds a room full of snakes, reptiles and insects (and also for some reason a large vat of acid?!) as well as a room with a buddhist altar where the food seems to disappear just as if Buddha himself were really eating it. Eventually, Sayuri is introduced to her secret sister, Tamami, who has slight facial disfigurement and a wicked disposition which has seen her locked away from view for quite some time…..

Based on the manga by Kazuo Umezu, Snake Girl and the Silver-Haired Witch (蛇娘と白髪魔, Hebi Musume to Hakuhatsuma) is, apparently, aimed at a younger audience which explains its child’s eye view of events but the film makes no concessions to the supposed softness of little minds. With a host of surreal imagery including dream sequences full of creepy, hypnotic spirals, and moments of shocking violence such as a large frog being suddenly ripped in half right in front of Sayuri’s eyes the film certainly doesn’t stint on blood, horror and general freakiness.

Sayuri herself seems largely unperturbed by these strange goings on outside of her nightmarish serpentine visions. She seems to have been well cared for at the orphanage and is happy to have found her family rather than just to be escaping the institution. On getting “home” she does her best to fit in right away, acting politely and trying to bond with her mother even in her confused state. She even tries to get on well with her mysterious sister despite the ominous warning to keep her very existence a secret from her father. Tamami, however, is a nightmare child with homicidal tendencies who isn’t interested in playing happy families with the girl who’s come to usurp her place in the household.

There’s a little more to the set up than just snake based horror (the clue being the Silver-Haired Witch of the title) but the secondary message seems to be one of remembering that the true beauty of a person lies not in their external appearance but in the goodness of their soul. The previously deformed Tamami is later said to be looking sweeter after having “redeemed” herself and Sayuri pledges to honour Tamami’s sisterly sacrifice by always remembering to hold fast and true to the beautiful things in her own soul without being swayed by worldly charms.

Snake Girl and the Silver-Haired Witch is more of a psychological horror tale than some of the effects laden efforts of the period. However, there are a fair few practical effects on show most notably during the dream sequences – one of which sees Sayuri actually fighting a giant snake with a sword, as well as the creepy spirals and the appearance of weird vampire-like snake women, dancing oni masks and the Silver-Haired Witch herself.

A children’s film that no one in their right mind would actually show to a child, Snake Girl and the Silver-Haired Witch is a freakishly psychological horror show seen through the eyes of a little girl. Part dreamscape and part terrifying reality, the film mixes the real and the imagined with a fiendish intensity and it just goes to show that sometimes you really do need to pay attention to the strange fancies of intrepid young ladies.


This trailer doesn’t have any subtitles but it is actually quite scary…..

Dead Run (疾走, SABU, 2005)

Dead run posterSABU might have gained a reputation for his early work which often featured scenes of characters in rapid flight from one thing or another but Dead Run both embraces and rejects this aspect of his filmmaking as it presents the idea of running and its associated freedom as an unattainable dream. Based on the novel by Kiyoshi Shigematsu, Dead Run (疾走, Shisso) is the tragic story of its innocent hero, Shuji, who sees his world crumble before him only to become the sacrifice which redeems it.

The story begins in a voice over narration offered in the second person by Shuji’s older brother, Shuichi. Shuji, it seems was a curious, if shy, little boy full of the usual childish questions and a curiosity about the way his world works. The boys live with their parents in an area they call “the shore” which is next to a settlement created through reclaimed land which the shore people refer to as “offshore” and somewhat look down on. One day, Shuji gets marooned offshore when his bicycle chain snaps and is rescued by the unlikely saviour of “Demon Ken” (Susumu Terajima) – a local petty gangster whom everyone is afraid of, and his girlfriend, Akane (Miki Nakatani), who is some kind of bar hostess. Soon after, Demon Ken is found buried in a shallow grave dead of a gunshot wound to the stomach, but somehow this improbable act of kindness has stuck in Shuji’s mind.

Moving on a few years, a creepy looking priest moves into the offshore area and opens up a church in a small hut complete with shiny silver crosses. Just like with Demon Ken, there’s a rumour about town that the priest, Father Yuichi (Etsushi Toyokawa), is a former criminal and murderer. Shuji becomes intrigued by the strange figure of the priest and a young girl his age, Eri (Hanae Kan), who likes to spend time in the church. However, more gangsters soon turn up wanting to buy up the offshore area to build an entertainment complex and even though most of the other residents have agreed to be resettled elsewhere, Father Yuichi won’t budge. Akane returns to the area as one of the higher ranking gangsters trying to force the church out and is happy to realise that Shuji, at least, has not forgotten Demon Ken. This won’t be the last time the pair meet again as circumstances conspire against the young boy to drag him ever deeper into the darkness of the shady adult world.

As a young boy, Shuji’s life is the ideal pastoral childhood full of bike rides through green fields and under cloudless blue skies, yet his once happy family dissolves and though he tries to run from his destiny he can not escape it. After his over achieving older brother Shuichi is caught cheating at school and is suspended, he begins to lose his mind becoming obsessed with the idea of the priest as a murderer and is fixated on exposing some dark secret about him. Of course, it turns out not to be exactly as he thought it was and Shuichi becomes increasingly disturbed before becoming a suspect in a series of local crimes which see him sent away to reform school. After this string of tragedies, Shuji’s parents start to fall apart too – his father disappearing and his mother mentally absent. Eventually even Eri leaves as the relocation programme finally kicks in.

Around this point our narrative voice shifts to that of Father Yuichi who becomes Shuji’s only responsible adult figure. However, Father Yuichi’s decision to take Shuji on a trip proves to be a disastrous one as it backfires massively forcing him onto the run and, coincidentally, straight into the arms of Akane. Though Akane had originally seemed an austere and difficult woman, she harbours an affection for Shuji as one of the few people to remember Demon Ken and to remember him for his kindness. Though she wants to help Shuji she ends up pulling him into a the darkness of her own world filled with violence and exploitation. Shuji runs again and eventually makes his way to Tokyo and to Eri who is just as broken as he is but there’s no salvation here either. Even when the pair attempt to travel back to their once idyllic childhood town, their problems follow them and destiny catches up with everyone, in the end.

Early on Father Yuichi and Eri are having a discussion about the difference between fate and karma and which might be more frightening. Eri says fate is better because you can’t change karma but perhaps you can change your fate. The film seems to disagree with her. You can try to run but somehow or other something will always stop you so the cold hand of fate can stretch its icy fingers around your heart. Different in both tone and style from SABU’s previous work, Dead Run is a bleak tale filled with loneliness and melancholy which, though it offers a glimmer of hope for those who are left behind, is not afraid to make a sacrificial lamb of its holy fool of a protagonist.


The Hong Kong R3 DVD release of Dead Run contains English subtitles.

Based on the book of the same name by Kiyoshi Shigematsu (as yet unavailable in English).

Unsubbed trailer:

Throw Away Your Books, Rally in the Streets (書を捨てよ町へ出よう, Shuji Terayama, 1971)

throw away your booksCaught in a moment of transition in more ways than one, Throw Away Your Books, Rally in the Streets (書を捨てよ町へ出よう, Sho o Suteyo Machi e Deyo) is a clarion call to apathetic youth in the dying days of ‘60s youthful rebellion. Neatly bridging the gap between post-war avant-garde and the punk cinema of the ‘70s and ‘80s, Terayama experiments gleefully with a psychedelic, surreal rock musical which is first and foremost a sensory rather than a cerebral experience.

The film opens with an uncomfortably long black screen which has a subtle soundscape running behind it. Just when you begin to think there’s something wrong with the video, a young man dressed in a trench coat (collar turned up) appears and berates our idiocy for haven fallen for the trick. What are we doing here, sitting in a dark room waiting for something to happen when the real action is, and always has been, out in the streets? We’re trapped in here – we’re the ones inside the screen, the boy is free to smoke and we are free only to watch him do it.

It becomes clear that we are also trapped within the realm of his unrealisable dreams. He worked at a factory but he didn’t like it so he quit. He wanted to be a boxer but it frightened him so he gave up. He hears a story of a Korean boy who built a glider and tried to fly home on his own only to crash somewhere over the ocean. He envies the moments of blue skies the Korean boy flew through as the brief fulfilment of a dream. From this point on he builds a glider in his mind but is perpetually unable to launch finally seeing it too go up in flames.

The boy says he comes from a dead end place where he lives with his unemployed father, needy grandmother and younger sister whose attachment to her pet rabbit is beginning to raise eyebrows. He finds another outlet for his youthful masculinity in the local football team (football is the most manly because the ball is bigger) where an older brother substitute tries to introduce him to the better things in life including sending him to a local prostitute to “make him a man” and teaching him about “sophisticated” western dining and marxist discourse. Throughout all of this the boy remains alone, perpetually observing from the outside but never successfully finding his way in. There’s a repeated riddle – what has one way in and two ways out? We expect an answer that carries some profound weight about the nature of human existence but, no, after all it’s just a pair of trousers.

Terayama travels from black to white – beginning with the bleak opening which is all darkness and silence, he takes us to an ending of blinding white light and the eclipse that will come to us all. The boy tells us the the film will be over soon and no one will remember him – that’s all that’s left to show, a blank white screen and the images of men who will shortly disappear. However, this is not the end though we see the white screen interrupt us a few more times, the boy has another monologue in which he tells us how the film has consumed him so that the lines between reality and fantasy have become indistinguishable. The film crew have become his family, the actor playing his father is, in a sense, his father, the 28 day shoot has become an entire universe which lives and dies inside the film. A film is something which only lives in the dark, when we flick on the lights, the magic is broken and it dies.

The boy says he loved this world but does not love the cinema yet the film is rife with cinematic references and Terayama is always careful to remind us we’re watching a film by deliberately making us aware of the camera. He calls out Polanski, Oshima, and Antonioni by name and even sings a love song to Ken Takakura as well as pledging his devotion to female leading yakuza actress Junko Fuji. Yet the world of the film is totally its own encompassing proto-punk rock songs, surrealistic imagery and inserted street art quoting artists and dreamers including the Russian futurist poet Mayakovsky. As in his other work Terayama also employs Godard style colour filters from the violent green of the boy’s family life to the standard colouring of the football club and the purple tinged insert scene in which a group of hopefuls read out classified ads featuring men seeking men, missing wives and mothers, and finally a couple of obvious scams.

Way ahead of its time and successfully anticipating the anarchic pop-punk movement which was to come some years later Terayama’s youthful masterpiece remains one of the most important if inscrutable films of the era. Sadly, Terayama died at the young age of 47 in 1983 walking into his own blank white screen but even in this first feature length effort he imprinted all the pain and rage of his times into a story of a young man lost and confused in the modern consumerist era. It calls on youth to awaken, go out into the streets and do something, anything, but also has little faith that it will. We’ll go on watching Ken Takakura to feel like a tough guy before going back to being vaguely disappointed with our circumstances but doing nothing much of anything at all about it. We too, live only in the film, inside the dream, until the screen burns white and our dreams dissolve with it.


This trailer was created for a specific film screening (The North Star Ballroom is where the screening took place) but does have subtitles. It’s a little NSFW though, be warned.