The Perfect Game (完全な遊戯, Toshio Masuda, 1958)

In the mid-1950s, Nikkatsu had courted controversy with a series of films depicting the amoral excesses of the immediate post-war generation. The “Sun Tribe” movies embedded themselves in a world of new bright young things who were largely independently wealthy and thoroughly bored by the ease of their lives. Nikkatsu was forced to halt production on the Sun Tribe films after only three (Toho and Daiei added one each of their own), but they did precipitate a wholesale shift towards youth movies which became the studio’s signature theme. 

Best remembered for his contributions to Nikkatsu’s action noir, Toshio Masuda’s The Perfect Game (完全な遊戯, Kanzenna Yugi, AKA The Tragedy of Today) arrived two years after the Sun Tribe craze but neatly picked up the baton dropped by Kon Ichikawa’s Punishment Room in its tale of nihilistic college boy amorality. As the film opens, our four heroes are playing mahjong and lamenting their lack of funds. They are all, it goes without saying, middle class boys largely supported by their parents who, as far as we know, are high ranking salarymen. They are not hungry, or worrying about how to pay rent or tuition, they are just bored and want extra money to go out having fun before they they are forced into the corporate straightjacket with the regular salaryman jobs many of them already have in the bag thanks to the tremendous power of nepotism. 

As the the opening text implied, they viewed their money making exploits as a game, proving how clever they think they are in getting one over on the universe, but all too quickly it spirals out of control. Toda (Yasukiyo Umeno), the ring leader, has come up with an ingenious money making scheme. It turns out that there’s an illegal betting office some distance away from the bicycle racing stadium that keeps taking bets until someone rings from the track and tells them who won, which means there’s about a five minute delay between the winner being declared and bets being called. The boys figure that if they can somehow beat the lag they can win big. To make it work, they ask their “friend” Kazu (Masumi Okada), who they seem to regard as a bit dim, to join them as well as recruiting an old codger to call the race before the boards go up. Surprisingly it works out, but unfortunately the yakuza-backed bookmaker, Matsui (Ryoji Hayama), wasn’t banking on such a big win and doesn’t have the funds to pay out in one go. 

Toda in particular is pissed off. The wind taken out of his sails, he’s not sure what to do which is when So (Akira Kobayashi), the pretty boy of the group, suggests an ironic punishment. Matsui had joked that he’d put up his adorable kid sister Kyoko (Izumi Ashikawa) as collateral if he couldn’t pay out, so why don’t the boys take him at his word and kidnap her. Rewinding a little, these snotty college boys are about to become kidnappers, adding a little blackmail on the side. This isn’t a fun game anymore, someone is going to get hurt whatever happens even if they can’t know the extent to which their plan to earn a few bucks to blow on jazz bars and pool rooms is going to incur collateral damage. 

Unlike the boys, Kyoko is a working class girl. She wants to keep her head down and work hard, not quite approving of her brother’s involvement with the yakuza and wishing he’d find an honest job but also acknowledging that he had few options and it’s his job at the bookies that’s been keeping them all this time. Their father died in the war, and their mother (Yumi Takano) is very ill, bedridden with heart trouble. Kyoko is no innocent, she brushes off So’s attempts to court her by revealing that dozens of creepy guys try the same thing every day, and most of them don’t stop at passing notes. For whatever reason she ends up warming to him, making him take her to a theme park while her mother worries at home, while he also begins to feel conflicted about the plan in falling for her for real. 

So’s mistake is the childish belief that they’re still playing a game and everything will be alright in the end. He foolishly trusts that his friend’s are men of honour and that Matsui will come up with the money and redeem his sister in no time at all. But money’s not easy to come by even if you’re a yakuza, and the boys might not want it anyway if it comes with additional complications. Visiting with Kyoko’s sickly mother, he perhaps begins to see the gap between his comfortable existence and theirs of constant struggle. He’d been so proud to tell Kyoko that he had an interview lined up at a big company because of family connections, but when he arrives there he feels irrelevant. The interview board only ask him questions about his dad, as if he didn’t really exist. Finally they ask him to talk about what he did at uni, what his “passions” are, if he did anything of note in the past few years, perhaps even fall in love? They’ve unwittingly touched a nerve, but So is in any case forced to reflect on the meaninglessness not only of his adolescence, but of his future. This interview has been a farce, but they’re giving him the job anyway because he’s his father’s son. What more is there to say?

The other boys are also worried about their job prospects, concerned that someone might talk and they’ll be forever tarnished by “youthful exuberance”, refusing to take any personal responsibility for the consequences of their “perfect game”. Unlike So they still want to live in that inherently unfair world which exists for upperclass men to do as they please. Toda and So weren’t quite like their friends. They felt conflicted. Toda embarrassed to be borrowing money from his girlfriend but rejecting the others’ belief that you don’t have to pay women back, only to angrily bark at her that there’s “no way a woman can understand” the intensely masculine debate he’s just had with So about responsibility, which he accepted by deflecting in pushing So’s complicity back on him in an attempt to share his guilt. Unlike the Sun Tribe films, youth takes responsibility for itself and its friends, but can find no way to atone for its moral abnegation. 


Original trailer (no subtitles)

The Boy Who Came Back (踏みはずした春, Seijun Suzuki, 1958)

the boy who came back posterSeijun Suzuki may have been fired for making films that made no sense and no money, but he had to start somewhere before getting the opportunity to push the boat out. Suzuki’s early career was much like that of any low ranking director at Nikkatsu in that he was handed a number of program pictures often intended to push a pop song or starring one of the up and coming stars in the studio’s expanding youth output. The Boy Who Came Back (踏みはずした春, Fumihazushita Haru, AKA The Spring that Never Came) is among these early efforts and marks an early leading role for later pinup star Akira Kobayashi paired with his soon to be frequent leading lady, Ruriko Asaoka. A reform school tale, the film is a restrained affair for Suzuki who keeps the rage quelled for the most part while his hero struggles ever onward in a world which just won’t let him be.

Keiko (Sachiko Hidari) is a conductress on a tour bus, but she has aspirations towards doing good in the world and is also a member of the volunteer organisation, Big Brothers and Sisters. While the other girls are busy gossiping about one of their number who has just got engaged (but doesn’t look too happy about it), Keiko gets a message to call in to “BBS” and is excited to learn she’s earned her first assignment. Keiko will be mentoring Nobuo (Akira Kobayashi) – a young man getting out of reform school after his second offence (assault & battery + trying to throttle his father with a necktie, time added for plotting a mass escape). Nobuo, however, is an angry young man who’s done all this before, he’s not much interested in being reformed and just wants to be left alone to get back to being the cool as ice lone wolf that he’s convinced himself he really is.

Made to appeal to young men, The Boy Who Came Back has a strong social justice theme with Keiko’s well meaning desire to help held up as a public service even if her friends and family worry for her safety and think she’s wasting her time on a load of ne’er do wells. Apparently an extra-governmental organisation, BBS has no religious agenda but is committed to working with troubled young people to help them overcome their problems and reintegrate into society.

Reintegration is Nobuo’s biggest problem. He’s committed to going straight but he’s proud and unwilling to accept the help of others. He turns down Keiko’s offer to help him find work because he assumes it will be easy enough to find a job, but there are no jobs to be had in the economically straightened world of 1958 – one of the reasons Keiko’s mother thinks the BBS is pointless is because no matter how many you save there will always be more tempted by crime because of the “difficult times”. When he calms down and comes back, agreeing to an interview for work at his mother’s factory Nobuo leaves in a rage after an employee gives him a funny look. There are few jobs for young men, but there are none for “punks” who’ve been in juvie. Every time things are looking up for Nobuo, his delinquent past comes back to haunt him.

This is more literally true when an old enemy re-enters Nobuo’s life with the express intention of derailing it. His punk buddies don’t like it that he’s gone straight, and his arch rival is still after Nobuo’s girl, Kazue (Ruriko Asaoka). If Nobuo is going to get “reformed” he’ll have to solve the problem with Kajita (Jo Shishido) and his guys, but if he does it in the usual way, he’ll land up right in the slammer. Keiko’s dilemma is one of getting too involved or not involved enough – she needs to teach Nobuo to fix his self image issues (which are largely social issues too seeing as they relate to familial dysfunction – a violent father and emotionally distant mother creating an angry, fragile young man who thinks he’s worthless and no one will ever really love him) for himself, rather than try to fix them for him.

A typical program picture of the time, The Boy Who Came Back does not provide much scope for Suzuki’s rampant imagination, but it does feature his gift for unusual framing and editing techniques as well as his comparatively more liberal use of song and dance sequences in the (not quite so sleazy) bars and cabarets that Nobuo and his ilk frequent. Unlike many a Nikkatsu youth movie, The Boy Who Came Back has a happy ending as everyone, including the earnest Keiko, learns to sort out their various difficulties and walks cheerfully out into the suddenly brighter future with a much more certain footing.


The Boy Who Came Back is the first of five films included in Arrow’s Seijun Suzuki: The Early Years. Vol. 1 Seijun Rising: The Youth Movies box set.

Original trailer (English subtitles)

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

bakumatsu taiyoden posterMany 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)

A Chain of Islands (日本列島, Kei Kumai, 1965)

nihon retto posterKei Kumai made just 19 films films in his 40 year career, but even since his earliest days he ranked among the most fearless of directors, ready to confront the most unpleasant or taboo aspects of contemporary Japan. His first film, The Long Death, interrogated wartime guilt through drawing inspiration from a real life 1948 mass poisoning case in which materials manufactured in a Manchurian lab may have led to the deaths of post-war civilians. Having begun in this possibly controversial vein, Kumai pressed on with 1965’s A Chain of Islands (日本列島, Nihon Retto, AKA The Japanese Archipelago) which he set in 1959 as Japanese youth protested the renewal of the ANPO treaty which placed Japan under the military protection of the American Armed forces in return for allowing the presence of those forces on Japanese soil.

Despite the contemporary setting Kumai opens with a explanatory voice over detailing the depth of the American military presence and the function of the CID which exists solely to investigate crimes committed by American servicemen. The CID is staffed by both Americans and Japanese nationals who, the voiceover explains, often feel conflicted in stepping onto American soil each morning as prolonged exposure gradually erodes their sense of difference and finally of “Japaneseness”. Akiyama (Jukichi Uno) is a translator/investigator at CID and he’s about to be handed an unusual request from his boss – reopen a cold case from the previous summer in which an American Sergeant was found floating in Tokyo bay. Akiyama’s new boss was a friend of the late soldier and would like to know what happened.

Akiyama’s investigations lead him down a dark path of corruption, murder, conspiracy, and governmental complicity. Beginning to investigate the case, Akiyama discovers that nothing is quite as it seems. A couple of policeman from the original investigation arrive to help him and echo their frustrations with the way the case was handled. Despite the police investigation, the American authorities did their best to interfere – commandeering the body and claiming jurisdiction in contravention of Japan’s standing as a sovereign nation. The Americans are no longer occupying forces but honoured guests who should obey international protocol in cases like these, but they rarely do. Despite the existence of the CID, crimes by American servicemen are generally covered up as the military insists the matter will be dealt with internally only for suspects to be suddenly “transferred” overseas.

Sgt. Limit was, however, one of the good ones and Akiyama’s investigation seems to point towards a murder and cover up instigated because Limit had got too close to the truth in investigating a sudden flood of counterfeit cash. The Americans, to the surprise of all, are only the middle man in the grand conspiracy which leads right back to the dark heart of Japan and the vast spy networks operated during the militarist era. As might be expected, these valuable networks are left wide open with the collapse of Japanese fascism but are perfectly primed to facilitate widespread crime spanning the Asian world and all with the tacit approval of the American and Japanese states.

Kumai also implicates the spy ring in a series of “mysterious” rail incidents, but makes sure to reserve some of his ire more the more usual injustices. Akiyama is caring for his young nephew whose father was killed in mining explosion which has claimed the lives of nearly every young man in the village leaving his sister unable to cope with her children alone. He is also battling a personal tragedy which is intensely connected to his decision to join CID which is currently inundated with cases of rape and murder in which American servicemen are implicated. The “foreign” becomes suspect but mostly for its hypocrisy as in the Catholic priest who becomes a major suspect in subverting the legitimate devotion of a Godly woman who only sought to live under the Christian teachings of love and kindness, while the American forces claim to stand for honour and justice but actively facilitate organised crime at an interstate level to further the progress of Capitalism whilst also facilitating civil unrest in volatile nations for financial and political gains.

That all of this happens immediately before the renewal of the ANPO treaty is no coincidence and Kumai even includes aerial footage of the mass protests filling the streets around the Diet building as the youth of Japan question why their nation has seen fit to make itself so complicit in the questionable foreign policy of another country. The outcome looks bleak for our protagonists who discover themselves to be mere pawns at the mercy of greater forces which cannot be circumvented or denied, but just as it all looks hopeless a new hope arises. Pledging to fight harder and continue the work which has been started, those left behind dedicate themselves to equipping the young with the tools to build a happier, fairer world in contrast to the one they seem primed to inherit from those who should know better. The final sequence shows us a young woman walking gloomily past the Diet building which seems to be looming over her as a veritable symbol of oppression but then her face brightens, her step quickens and she leaves the Diet far behind to walk forward towards the work which awaits her. 


A comprehensive overview of the 1960 ANPO protests.