A Taxing Woman (マルサの女, Juzo Itami, 1987)

A Taxing Woman posterIn bubble era Japan where the champagne flows and the neon lights sparkle all night long, even the yakuza are incorporating. Having skewered complicated social mores in The Funeral and then poked fun at his nation’s obsession with food in Tampopo, Juzo Itami turns his attention to the twin concerns of money and collective responsibility in the taxation themed procedural A Taxing Woman (マルサの女, Marusa no Onna). Once again starring the director’s wife Nobuko Miyamoto, A Taxing Woman is an accidental chronicle of its age as Japanese society nears the end of a period of intense social change in which acquisition has divorced mergers, and individualism has replaced the post-war spirit of mutual cooperation.

Ryoko Itakura (Nobuko Miyamoto), a single mother and assistant in the tax office, has a keen eye for scammers. She demonstrates this on a stakeout with a younger female colleague in which she keeps a shrewd eye on the till at her local cafe and comes to the conclusion that they’ve been running a system where they don’t declare all of their cheques. Running her eyes over the accounts of a mom and pop grocery store, she notices some irregularities in the figures and figures out the elderly couple feed themselves from the supplies for the shop but don’t “pay” themselves for their own upkeep. That might seem “perfectly reasonable” to most people, but it’s technically a small form of “embezzlement” and Ryoko doesn’t like figures which don’t add up. Seeing as the couple probably didn’t realise what they were doing was “wrong” she lets them off, this time, as long as they go by the book in the future. A more complicated investigation of a pachinko parlour finds a more concrete form of misappropriation, but Ryoko is fooled by the owner’s sudden collapse into inconsolable grief after being caught out and leaves him in the capable hands of his confused accountant.

Nevertheless, Ryoko may have met her match in sleezy corporate yakuza Hideki Gondo (Tsutomu Yamazaki). Dressing in a series of sharp suits, Gondo walks with a pronounced limp that hints at a more violent past but as his rival from the Nakagawa gang points out, violence is a relic of a bygone era – these days gangsters go to jail for “tax evasion” as means of furthering their “business opportunities” and facilitating ongoing political corruption. Gondo’s business empire is wide ranging but mainly centres on hotels, which is how he arouses Ryoko’s interest. She looks at the numbers, does a few quick calculations, and realises either the business isn’t viable or the correct figures aren’t being reported. Ryoko doesn’t like it when the books don’t balance and so she sets her sights on the seedy Gondo, but quickly discovers she has quite a lot in common with her quarry.

Itami was apparently inspired to make A Taxing Woman after the success of Tampopo shoved him into a higher tax bracket. Given Japanese taxes (at the time) were extremely high, getting around them had become something of a national obsession even if, in contrast to the preceding 30 years or so, there was plenty of money around to begin with. More than the unexpected tendency towards civil disobedience the times seemed to cultivate, Itami homes in on the increasingly absurd desire for senseless acquisition the bubble era was engendering. Thus Gondo who owns a large family home well stocked with symbols of his rising social status, also occupies a bachelor pad where he keeps a mistress which reflects the gaudy excess of the age right down to its random stuffed hyena. Nevertheless when one of the tax clerks asks for some advice as to how to have it all, Gondo replies that that’s easy – to save money, you simply avoid spending it. Gondo lets his glass run over and delights in licking the edges. It’s all about delayed gratification, apparently, and having a secret room full of gold bars to gaze at in order to relieve some of that anxiety for the future.

Gondo, like many of his ilk, has “diversified” – yakuza are no longer thuggish gangsters but incorporated organisations operating “legitimate” businesses through “illegitimate” means. Thus we first find him using a nurse who allows herself to be molested by an elderly, terminally ill client whose identity they will steal to found a company they can quickly dissolve when he dies to shift their assets around and avoid the tax man. Later he pulls another real estate scam by pressing a desperate family but his real focus is the love hotels, whose slightly embarrassing existence ensures that not many come poking around. Ryoko, however, is unlikely to let such a large scam slide and delights as much in closing loopholes as Gondo does in finding them. Noticing a kindred spirit, Gondo quite openly asks his new tax inspector “friend” what she’d think if he married his mistress, gave her all his money, and divorced her – divorce proceeds are after all tax free. Sounds great, she tells him, as long as you trust your wife not to skip town with all the doe.

Ryoko, a modern woman of the bubble era, single and career driven, is a slightly odd figure with her officious approach to her job and unforgiving rigour. Unlike her colleague who dresses in the glamorous and gaudy fashions of the times, Ryoko wears dowdy suits and her mentor boss is always reminding her about her “bed hair”, meanwhile she stays late at the office and offers instructions to her five year old son over the phone as to how to microwave his dinner. Though there is another woman working with her at the tax office, when she’s finally promoted to full tax inspector status she finds herself in a room full of guys who apparently hardly ever go home. On her first job she’s only really brought along because she’s a woman and they want to threaten a mob boss’ mistress with a strip search to find a missing key for a safety deposit box. The mistress, however, tries to throw them off the sent by publicly stripping off and encouraging them to check her “cavity” if they’re so keen to find this key, only for Ryoko to find it under the sink while all the guys are busy being shocked. Ryoko’s methods are occasionally as underhanded as Gondo’s and, like his schemes, built on gaming the system but she’s certainly a force to be reckoned with for those considering defrauding the Japanese government.

Gondo’s schemes excel because they aren’t entirely illegal, only clever ways of manipulating the system, but they’re also a symptom of a large conspiracy which encompasses improprieties right up the chain as banks, corporations, and politicians are all part of the same dark economy managed by a corporatising yakuza. Gondo takes frequent calls from a local representative who often “helps him out”. Later the same representative tries to put pressure on the tax office to back off, but Ryoko’s boss points out that he doesn’t need to because the press are already on the story so he should probably get started on his damage control rather than bothering public servants. Gondo and Ryoko, perhaps as bad as each other, lock horns in a battle wills but discover a strange degree of respect arising between them in having discovered a worthy adversary. There’s something undeniably absurd in Ryoko’s firm determination to catch out struggling businesses and the confused elderly with the same tenacity as taking on a yakuza fronted conspiracy, and there’s something undeniably amusing in Gondo’s attempts to beat the man by playing him at his own game, but the overall winner is Itami who once again succeeds in skewering his nation’s often contradictory social codes with gentle humour and a dispassionate, forgiving eye.


Currently available to stream in the US/UK via FilmStruck.

Original trailer (no subtitles)

Inuyashiki (いぬやしき, Shinsuke Sato, 2018)

inuyashiki_poster_B1_0206D_fin_ol_3Japanese cinema has long been preoccupied by the conflict between age and youth though it usually comes down on the side of the youngsters, even when rebuking them for their selfish immorality. Inuyashiki (いぬやしき), adapted from the manga by Hiroya Oku, is similarly understanding but makes a hero of its sad dad protagonist whose adult life has been a socially acceptable disaster, while finding sympathy for his villainous teenage counterpart who resents his lack of possibilities in an already unfair world.

Unsuccessful salaryman Inuyashiki (Noritake Kinashi) has just moved into a new house of which he is very proud but his wife (Mari Hamada) and children find small and old fashioned. He’s bought sushi to celebrate the occasion, but the other family members ignore him and head out for dinner on their own. Held in contempt at home, Inuyashiki’s working life is also something of a disaster in which he is publicly berated by his boss who threatens to fire him, leaving Inuyashiki kneeling in supplication just to be allowed to work until retirement so he can keep up the mortgage payments on that new house (which he bought for his family who all hate him).

To make matters worse, Inuyashiki has also just received the news that he is suffering from terminal cancer and has only a few months to live. His only ray of sunshine appears when he finds an abandoned dog, Hanako, and decides to adopt her but his wife orders him to throw the dog out in case it messes up the house (that she already hates). Sadly walking Hanako to the park with the intention of sending her on her way, Inuyashiki is struck by a mysterious blast and later wakes up to discover he has become an all powerful cyborg with booster rockets on his back and guns in his arms.

Inuyashiki’s first instinct is that he can use his new found powers to save people. Contemplating his mortality, Inuyashiki was made to feel that his life had been a failure; he’d never done anything of consequence and had never been able to protect anyone. Reviving a wounded bird in the street, he realises he has the power to heal along with super sensitive hearing which allows him to hear the cries of those in peril.

Meanwhile, the teenager caught in the same blast, Shishigami (Takeru Satoh), is heading in the opposite direction. Shishigami is also filled with resentment though mostly as regards his poverty and comparative lack of possibilities. He hates that his single-mother (Yuki Saito) has to work herself to the bone because his father (Kiyohiko Shibukawa) left the family for another woman with whom he has built another home and become extremely wealthy. He hates that his video game otaku friend (Kanata Hongo) is mercilessly bullied and has stopped coming to school altogether rather than fight back. Filled with a young man’s rage and a mild kind of psychopathy, Shishigami doesn’t see why it’s wrong to become a bully rather than fighting them. Frustrated beyond reason he declares war on an uncaring society and sentences everyone in Japan to death for their indifference to their fellow citizens.

The conflict between the angel and the devil concludes in predictably bombastic fashion as our two cyborgs go head to head in a climactic battle for the soul of Japan. Strangely enough both men are motivated by love even if one’s actions are darker than the other’s. Inuyashiki wants to protect, to be someone his family can respect and depend on – he flees the scenes of his miracles because he isn’t interested in being a “hero”, just in being of use. Shishigami, by contrast, is motivated by love for his mother whose continuing suffering proves too much for him to bear though his attempts to take revenge only end in more tragedy. Mustering all the technology of the age from smartphones to live broadcasts, Shishigami makes himself a familiar face on TV sets and LCD screens across the country to preach his message of hate as a declaration of war.

Shishigami proclaims that Inuyashiki’s sense of justice is no match for his hate, but there is a definite irony in the squaring off of two men from different generations trying to figure out their differences by pounding the living hell out of each other and destroying half of Tokyo in the process. Still, that is in many ways the point as these two “gods” actively choose the sides of light and darkness, vying for the right to rule the future as forces of destruction or salvation.


Screened at the 20th Udine Far East Film Festival.

Original trailer (English subtitles)

Once More (今ひとたびの, Heinosuke Gosho, 1947)

(c) 東宝

Gosho once more posterOf the Japanese golden age directors, there were few who’d “happily” gone along with the requirements of making films under a militarist regime. Heinosuke Gosho, however, must rank among the most recalcitrant in his unwavering refusal to compromise his convictions in order to preserve his career. Most of the scripts he submitted to the censor’s board were rejected in the preliminary stages though he was able to ruffle a few feathers with the few films he did manage to make if only for his skilful ability to skirt around the promised propagandistic overtones. It also “helped” that Gosho had become seriously ill with tuberculosis in 1937 which perhaps protected him from official interference and, in any case, removed him from the film industry for three years while he recovered. Nevertheless, he felt keenly that he and others had a duty and an opportunity to turn the tables in the post-war era, advancing the ideology of humanism to create a better, fairer world than the one which had descended into so much ugliness and chaos.

In fact one of the reasons Gosho decided to film Once More (今ひとたびの, Ima Hitotabi no) in 1947 under the American occupation was to counter the view held among some young people that there had been no active opposition to militarism. Gosho and his screenwriter Keinosuke Uekusa chose to adapt a heavily political novel by Jun Takami which painted itself as a romantic tragedy of resistance in which its leftist heroes find themselves carrying the legacy of defeat onward into the post-war world. Gosho depoliticises Takami’s tale and reconstructs it as a romantic melodrama with a more positive resolution, but is careful to preserve the fierce idealism of the conscientious students relentlessly protesting Japanese Imperialism whilst trying to advance the course of social justice in an increasingly oppressive environment.

The tale begins in 1936 as a group of students prepares to graduate. Nogami (Ichiro Ryuzaki), a doctor, has turned down a lucrative university post to minister to the poor. Unlike his friends Tanaka (Koji Kawamura) and Kambara (Hyo Kitazawa), Nogami is not an activist or left wing agitator but has a strong belief in humanistic socialism and a conviction that he has a duty to ensure his skills are available to those who need them most. Invited to a play directed by Kambara which is being performed to raise money for socialist causes, Nogami accidentally wanders into the dressing room of the leading lady – Akiko (Mieko Takamine), a wealthy socialite, and falls in love at first sight. Akiko too takes a liking to Nogami and invites him to her birthday party despite his rather odd behaviour after the play, but he finds it impossible to get on with her upperclass friends and eventually leaves. The pair advance and retreat, but their romance is frustrated by the times in which they live, politics, and their own senses of personal integrity which encourage them to willingly sacrifice their happiness in acknowledgement of living in an unhappy world.

Despite their original, electric attraction the obstacles surrounding the love of Akiko and Nogami may seem insurmountable, chief among them being the obvious class difference between the pair. Nogami, somewhat contrary to his humanistic ideals, has a mild prejudice against the bourgeoise, believing them to be selfish, unfeeling, and existing in their own bubble hermetically sealed away from the kind of suffering he sees everyday at the clinic. Yet he cannot forget Akiko who harbours no prejudice towards him because of his humble origins (though her friends and family make no secret of theirs) and feels similarly about her own social class, overcome with guilt that she lives in such comfort while others suffer. Eventually Akiko joins the cause, becoming a left-wing agitator and even getting herself arrested and branded a “Red Lady” in the papers (further annoying her very confused social circle). Unlike Nogami she is also subject to a kind of social and gender based oppression in which she is under constant pressure to marry her longstanding fiancé, Sakon (Haruo Tanaka), and conform to the requirements of her position. Nogami is “free” to choose to live a life of selfless altruism in a way that Akiko is not and will struggle to be throughout the rest of the picture.

Yet time and again it is the times which frustrate their romance. Akiko and Nogami repeatedly make plans to meet, but one of them is arrested and prevented from arriving leaving the other assuming the worst – that they have been abandoned, romantically and ideologically. Matters aren’t helped by Nogami’s natural diffidence and awkwardness coupled with his rigid code of honour which makes it impossible for him to pursue Akiko in any normal way, leaving her confused and later at the mercy of her controlling family. In the end it is their own senses of personal integrity which prevent their union, as a friend bound for the front points out when he, essentially, tells them to get over themselves and embrace happiness rather than overthinking an emotional response and ruining it in the process.

As much as Gosho’s central tenet could be boiled down to “don’t think, feel”, he does argue for compassionate rationality and considered fairness and understanding between people. Thus he removes the Marxist overtones from the original novel because his conflicts aren’t “political” but between justice and injustice; he simply sees unfairness and opposes it, placing his faith in the absolute truth of positive emotion and human connection to eradicate the false barriers of rational civility and irrational oppression. For Gosho, love wins, every time. 


The Bad Sleep Well (悪い奴ほどよく眠る, Akira Kurosawa, 1960)

Bad Sleep Well posterThere’s something rotten in the state of Japan – The Bad Sleep Well (悪い奴ほどよく眠る, Warui Yatsu Hodo Yoku Nemuru), Akira Kurosawa’s take on Hamlet, unlike his previous two Shakespearean adaptations, is set firmly in the murky post-war society which, it becomes clear, is so mired in systems of corruption as to be entirely built on top of them. Our hero, like Hamlet himself, is a conflicted revenger. He intends to hold a mirror up to society, reflecting the ugly picture back to the yet unknowing world in the hope that something will really change. Change, however, comes slow – especially when it comes at the disadvantage of those who currently hold all the cards.

We open at a wedding. A small number of attendants lineup around a lift waiting for the arrival of the married couple only for a carriage full of reporters to pour out, apparently in hope of scandal though this is no gossip worthy society function but the wedding of a CEO’s daughter to his secretary. The press is in attendance because the police are – they believe there will be arrests today in connection with the ongoing corruption scandal engulfing the company in which a number of employees are suspected of engaging in kickbacks on government funded projects.

The rather strange wedding proceeds with the top brass sweating buckets while the bride’s brother (Tatsuya Mihashi), already drunk on champagne, takes to the mic with a bizarre speech “refuting” the claims that the groom, Nishi (Toshiro Mifune), has only married the bride, Yoshiko (Kyoko Kagawa), for financial gain before avowing that he will kill his new brother-in-law if he makes his little sister sad. Nishi, as we later discover, has indeed married with an ulterior motive which is anticipated by the arrival of a second wedding cake in the shape of a building at the centre of a previous corruption scandal with one black rose sticking out of the seventh floor window from which an employee, Furuya, committed suicide five years previously.

The police are keen to interview their suspects, the press are keen to report on scandal, but somehow or other the system of corruption perpetuates itself. The top guys cover for each other, and when they can’t they “commit suicide” rather than embarrass their “superiors” by submitting themselves to justice. The system of loyalty and reward, of misplaced “honour” mixed with personal greed, ensures its own survival through homosocial bonding with backroom deals done in hostess bars and the lingering threat of scandal and personal ruin for all should one rogue whistleblower dare to threaten the governing principle of an entire economy.

Nishi chooses to threaten it, partly as an act of revolution but mainly as an act of filial piety in avenging the wrongful death of his father who had, in a sense, cast him aside for financial gain and societal success. Wanting to get on, Nishi’s father refused to marry his mother and instead married the woman his “superiors” told him to. Later, his father threw himself out of a seventh floor window because his “superiors” made him understand this was what was expected of him. Furuya wasn’t the last, each time a man’s transgressions progress too far his “superiors” sacrifice him to ensure the survival of the system. Strangely no one seems to rebel, the men go to their deaths willingly, accepting their fate without question rather than submitting themselves to the law and taking their co-conspirators down with them though should someone refuse to do the “decent” thing, there are other ways to ensure their continuing silence.

Reinforcing the post-war message, Nishi chooses a disused munitions factory for his secret base. Both he and his co-conspirator, a war orphan, had been high school conscripts until the factory was destroyed by firebombing and thereafter were forced to live by their wits alone on the streets. Nishi swears that he wants to take revenge on those who manipulate the vulnerable, but finds himself becoming ever more like his prey and worse, hardly caring, wanting only to steel himself for the difficult task ahead.

In any revolution there will be casualties, but these casualties will often be those whom Nishi claims to represent. Chief among them his new wife, Yoshiko, who has been largely cushioned from the harshness of the outside world thanks to her father’s wealth and seeming care. She loves her husband and wants to believe in her father or more particularly that the moral arc of her society points towards goodness. Nishi, tragically falling for his mark, married his wife to destroy her family but ironically finds himself torn between genuine love for Yoshiko, a desire for revenge, and a mission of social justice. Can he, and should he, be prepared to “sacrifice” an innocent in the same way the “superiors” of the world sacrifice their underlings in order to end a system of oppression or should he abandon his plan and save his wife the pain of learning the truth about her husband, her father, and the world in which she lives?

In the end, Nishi will waver. Yoshiko’s father, Iwabuchi (Masayuki Mori), will not. Goodness becomes a weakness – Iwabuchi turns his daughter’s love and faith against her, subverting her innocence for his own evil. He makes a sacrifice of her in service of his own “superiors” who may be about to declare that they “have complete faith” in him at any given moment. The only thing that remains clear is that Iwabuchi will not be forgiven, the wronged children of the post-war era will not be so quick to bow to injustice. Let the great axe fall? One can only hope.


Original trailer (English subtitles)

Death on the Mountain (黒い画集 ある遭難, Toshio Sugie, 1961)

Death on the Mountain DVD coverThere can be few films with as accurate a title as Death on the Mountain (黒い画集 ある遭難, Kuroi Gashu: Aru Sonan) , but Toshio Sugie’s 1961 psychological melodrama certainly makes good on its promise. The Japanese title of the film is prefaced by “The Black Album” which is a title given to a series of novellas penned by one of Japan’s most prominent mystery writers, Seicho Matsumoto, whose work was frequently adapted for the screen including eight collaborations with director Yoshitaro Nomura of such well known mysteries as Zero Focus and Castle of Sand. Death on the Mountain was, like the others in the Black Album series, serialised in Shukan Asahi, in this case between 5th October and 14th December 1958 under the title “Sonan”. “Sonan” literally means “distress” or “disaster”, but it has another telling association – “Sonanshi”, meaning “accidental death” such as might occur while mountain climbing, sailing, or engaged in some other dangerous yet normalised activity. The death at the centre of Death on the Mountain is accidental in once sense, but very much not in another.

The film begins with a body being winched from a lower platform back up to a snowy ridge. Iwase (Kiyoshi Kodama), an experienced mountain climber, has perished in a freak accident. Packed inside his backpack, Iwase’s body is burned at the foot of his beloved mountains while his mother looks on sadly, his sister Masako (Kyoko Kagawa) angrily wondering how her brother, a true mountain man, could have died in such a bizarre way while a much less experienced climber, Urahashi (Takashi Wada), survived. The secret may lie with the leader of the expedition, Eda (Hisaya Ito), who has been looking sheepish ever since the incident but otherwise comports himself in a cool, detached manner.

Like many of Matsumoto’s mysteries, Death on the Mountain turns on a secret but Sugie’s adaptation never seriously considers that Eda is not in someway at fault or questions that Urahashi’s recollection of events, published in a popular mountaineering journal, is anything other than accurate. The facts, as laid out firstly by Urahashi’s article, state that Iwase had not been himself on the day of the climb. Eda had treated them all to first class sleeper cabins but Iwase spent the night drinking, chain-smoking and brooding, meaning he was tired before they even arrived at the mountain. He didn’t sleep at the inn either because of someone whispering all night long and needed to take frequent rests during the early part of the climb. Resting is, however, dangerous – as is excessive thirst, and Iwase spent a lot of time guzzling water and sitting down all of which made him even more exhausted. Coupled with a turn in the weather which left him cold and wet, Iwase’s exhaustion got the better of him and he finally lost his mind. At least, that’s the way Urahashi described it, and Eda seems not to dispute his version of events even if the failures – not bringing a map for both mountains they intended to climb but only one, pressing on despite the weather, and mistaking the trail back to the standard path, all rest squarely with him.

Japanese mysteries by and large are much more concerned with the how rather than the why, though in Death on the Mountain the how is a much greyer area than one might assume. As Masako’s cousin, an experienced mountaineer himself, points out, Iwase’s death was caused by a series of unfortunate circumstances but that doesn’t necessarily preclude that there was ill will or that someone didn’t help the “unfortunate circumstances” along in the hope that they would lead to the “accidental death” of the title. There was, therefore, not quite a murder but definitely a lot of ill will and gentle coaxing towards an act of guilty self destruction. As for the why, well that turns out to be far less interesting and suitably petty. Morally speaking, the act of “murder” becomes moot, though the “murderer” finally meets justice head on, only for the tale to end on a note of ambiguity as Masako, whose investigations have resulted only in further deaths, blames herself for daring to disturb the peace. If she’d only have let the “murder” of her brother lie, no one else would have died. Is Masako now an accidental “murderess” or a frustrated seeker of justice? Whatever the answer, all her efforts have been in vein.

Death on the Mountain was previously adapted as a TV drama shortly after the novel’s release, broadcast between 31st August and 7th September 1959, though presumably with lesser production values than Sugie’s admittedly minimal yet authentically detailed exploration of modern mountaineering. Shooting on location and making much of crunching snow, swirling fog, and pelting rain, Sugie runs high on atmosphere but fails to capitalise on the noirish sense of malevolence that lies at the centre of Matsumoto’s mystery, that evil can come dressed as kindness and the line between murder and accident is much thinner than might otherwise be presumed. Matsumoto seems to want to ask a few questions about causality and personal responsibility, the degree to which a man’s death is his own failing, how much the fault of “unfortunate circumstance”, and how much ill intentions from the world around him. Sugie, however, is content to let the suspense peter out with the solution offered in true detective style through a suppositional monologue delivered in front of the presumed murderer but for the audience’s benefit. Nevertheless, even if the mystery falls flat the mountain air rings true and Sugie has, at least, captured something of nature’s awesome power and terrifying beauty.


The Mole Song: Undercover Agent Reiji (土竜の唄 潜入捜査官 REIJI, Takashi Miike, 2013)

mole song under cover agent reiji poserYakuza aren’t supposed to be funny, are they? According to one particular lover of Lepidoptera, that’s all they ever need to be. Scripted by Kankuro Kudo and adapted from the manga by Noboru Takahashi, Takashi Miike’s The Mole Song: Undercover Agent Reiji (土竜の唄 潜入捜査官 REIJI, Mogura no Uta: Sennyu Sosakan Reiji) is the classic bad spy comedy in which a hapless beat cop is dragged out of his police box and into the field as a yakuza mole in the (rather ambitious) hope of ridding Japan of drugs. As might be assumed, Reiji’s quest does not quite go to plan but then in another sense it goes better than anyone might have hoped.

Reiji Kikukawa (Toma Ikuta) is, to put it bluntly, not the finest recruit the Japanese police force has ever received. He does, however, have a strong sense of justice even if it doesn’t quite tally with that laid down in law though his methods of application are sometimes questionable. A self-confessed “pervert” (but not a “twisted” one) Reiji is currently in trouble for pulling his gun on a store owner who was extracting sexual favours from high school girls he caught shop lifting (the accused is a city counsellor who has pulled a few strings to ask for Reiji’s badge). Seizing this opportunity, Reiji’s boss (Mitsuru Fukikoshi) has decided that he’s a perfect fit for a spell undercover in a local gang they suspect of colluding with Russian mafia to smuggle large amounts of MDMA into Japan.

Reiji hates drugs, but not as much as his new best buddy “Crazy Papillon” (Shinichi Tsutsumi) who is obsessed with butterflies and insists everything that happens around him be “funny”. Reiji, an idiot, is very funny indeed and so he instantly gets himself a leg up in the yakuza world whilst forming an unexpectedly genuine bond with his new buddy who also really hates drugs and only agreed to join this gang because they promised him they didn’t have anything to with them.

Sliding into his regular manga mode, Miike adopts his Crows Zero aesthetic but re-ups the camp as Reiji gets fired up on justice and takes down rooms full of punks powered only by righteousness and his giant yakuza hairdo. Like most yakuza movies, the emphasis is on the bonds between men and it is indeed the strange connection between Reiji and Papillon which takes centerstage as Miike milks the melodrama for all it’s worth.

Scripted by Kankuro Kudo (who previously worked with the director on the Zebra Man series), Reiji skews towards a slightly different breed of absurdity from Miike’s patented brand but retains the outrageous production design including the big hair, garish outfits, and carefully considered colour scheme. Mixing amusing semi-animated sequences with over the top action and the frequent reoccurrence of the “Mole Song”, Miike is in full-on sugar rush mode, barely pausing before moving on from one ridiculous set piece to the next.

Ridiculous set pieces are however the highlight of the film from Reiji’s early series of initiation tests to his attempts to win the affections of his lady love, Junna (Riisa Naka), and a lengthy sojourn at a mysterious yakuza ceremony which Reiji manages to completely derail through a series of misunderstandings. At 130 minutes however, it’s all wearing a bit thin even with the plot machinations suddenly kicking into gear two thirds of the way through. Nevertheless, there’s enough silly slapstick comedy and impressive design work at play to keep things interesting even if Reiji’s eventual triumph is all but guaranteed.


Screened as part of the Japan Foundation Touring Film Programme 2018.

Screening again:

  • Queen’s Film Theatre – 21 February 2018
  • Phoenix Leicester – 24 February 2018
  • Brewery Arts Centre – 16 March 2018
  • Broadway – 20 March 2018
  • Midlands Arts Centre – 27 March 2018
  • Showroom Cinema – 28 March 2018

Original trailer (English subtitles)

Initiation Love (イニシエーション・ラブ, Yukihiko Tsutsumi, 2015)

initiation loveMost romantic comedies don’t come with warnings about twist endings and a plea not to give them way, but Initiation Love (イニシエーション・ラブ) is not your average romantic comedy. Set in the early bubble era, Yukihiko Tsutsumi’s double sided feature is itself a wry look at the problematic nature of nostalgia. Harking back to a perhaps more innocent era in which lack of political and economic turmoil left plenty of time for romantic confusion coupled with the corruption of the consumerist dream, Initiation Love pits innocent romance against cynical success but subtly suggests that grown up love is a kind of compromise in itself.

Side A: In the summer of 1987, Yuki Suzuki (Kanro Morita) – a geeky, overweight young man who is shy but has a kind heart, is unexpectedly invited to a college drinking party where he earns some major white knight points for interrupting the increasingly inappropriate grilling of new invitee Mayuko (Atsuko Maeda). Mayuko is pretty, sweet, and cute if in a slightly affected way. She is way out of Suzuki’s league, but later confesses that she’s looking for someone a bit different, like Suzuki, an awkward-type who won’t lie to her or play around. Bonding over a shared love of reading, the pair grow closer, Mayuko rechristens Suzuki “Takkun”, and he vows to spruce himself up to become “worthy” of her.

Side B: Takkun (Shota Matsuda), now slim and handsome, is given a surprise promotion to Tokyo. Rather than suggest marriage or that Mayuko come with him, he settles on long distance and promises to come back to Shizuoka at weekends while waiting to be approved for a transfer back home. In Tokyo, however, Takkun’s personality begins to shift. Seduced by city sophistication and the promises of an elite salaryman lifestyle, Takkun draws closer to upper-class career woman Miyako (Fumino Kimura) whose jaded straightforward confidence he regards as “grown up” in contrast to the innocent charms of Mayuko waiting patiently at home.

The overarching narrative is provided to us via a melancholy voice over and accompanied, in the manner of a classic mix-tape, by a song from the era which is deliberately on the nose in terms of its aptness – a song about giving up on summer just as the couple are stuck in a traffic jam on the way to the beach and about to have a gigantic row, or a song about lucky chances coming up on TV just as our hero is plucking up the courage to allow himself to be bamboozled into going on a date with the girl of his dreams. The carefully placed positioning of the songs reminds us that we are inside someone’s carefully curated memories. Just as Takkun’s vision of Mayu-chan is one surrounded by flowers and light, the early days of romance are a condensed and romanticised version of real events seen entirely from one perspective and coloured with the gradual fading of time. Nostalgia is an unreliable narrator, recasting real life as Hollywood fiction.

The warm and fuzzy glow of Side A is undercut by the subtly questionable actions of Mayuko and our own prejudices about why she might be with a guy like Takkun. Self-consciously cute, Mayuko makes needling suggestions – dress better, get contacts, learn to drive, which, objectively speaking, might all help Takkun to gain some much needed confidence if only he were not doing all of them solely because he fears losing a woman like Mayuko. If Mayuko wanted a guy she could remake and boss around, she might have come to the right place but she does, at least, also try to insist that she likes Takkun anyway and so any changes he makes to himself will make no difference to her.

Side B, by contrast, turns the dynamic on its head as Takkun’s Tokyo persona becomes increasingly violent, resentful, and cruel while Mayuko seems genuine, innocent, and hurt by the increasing distance between herself and the man she loves. Seduced by city sophistications, Takkun leans ever closer to dumping the innocent country bumpkin, a love he has now outgrown, for a leg up into the middle-classes by marrying the elegant daughter of a wealthy Tokyo businessman. He is, however, torn – between the nostalgic glow of first love’s innocence, and the realities of adult life, the certain past and the uncertain future.

This is the philosophy ascribed by Miyako (apparently given to her by her own first love) that the first failed romance is a crucial part of growing up, an “Initiation Love” that breaks your heart by revealing the idea of true love as a romantic fallacy, allowing you move into the adult world with a degree of emotional clarity. A sound idea, but also sad and cruel in its own way. The final twist, offered as a cynical punchline, can’t help but feel cheap, carrying mildly misogynistic undertones dressed up as a kind of joke aimed at cowardly men who are incapable making clear choices and refuse to see their romantic partners as real people rather than the self created images of them they maintain. Takkun remains torn, between past and future, town and country, old love and new but nostalgia is always a trap – a false impression of a true emotion that impedes forward motion with a promise of a return to something which can never be delivered.


Screened as part of the Japan Foundation Touring Film Programme 2018.

Screening again:

  • QUAD – 10 February 2018
  • Brewery Arts Centre – 2 March 2018
  • Filmhouse – 9 March 2018

Playlist: Side A

Yureru Manazashi (Kei Ogura)

Kimi wa 1000% (1986 Omega Tribe)

Yes-No (Of Course)

Lucky Chance wo Mo Ichido (C-C-B)

Ai no Memory (Shigeru Matsuzaki)

Kimi Dake ni (Shonentai)

Side B:

Momen no Handkerchief (Hiromi Ota)

Dance (Shogo Hamada)

Natsu wo Akiramete (Naoko Ken)

Kokoro no Iro (Masatoshi Nakamura)

Ruby no Yubiwa (Akira Teruo)

Show Me (Yukari Morikawa)

 

Mumon: The Land of Stealth (忍びの国, Yoshihiro Nakamura, 2017)

MumonJapan prides itself on its harmonious society, but just like the Spartans of Ancient Greece, there have always been those who choose to do things differently. In the late 16th century, Japan was divided into a number of warring states but one visionary general, Oda Nobunaga, had begun a campaign of conquest which he intended to extend across the nation creating peace through unification under a single ruler. One tiny province held out – Iga, home to the ninja and renowned for the petty heartlessness of its mercenary men.

In the September of 1579, two rival ninja clans are engaging in a little practice fighting to the death during which Mumon (Satoshi Ohno), “the greatest ninja in Iga”, takes a commission to assassinate the younger son (Shinnosuke Mitsushima) of the opposing general, which he does with characteristic style and efficiency. The dead man’s older brother, Heibei (Ryohei Suzuki), is heartbroken not only by his brother’s death but by the relative lack of reaction it provokes in his father (Denden) who remarks that the loss of a younger son is no different to that of a foot soldier, and foot soldiers die all the time.

Ironically enough for a man nicknamed “no doors” because no doors can bar him, Mumon is currently locked out of his own house because his wife is upset about his meagre salary. When he stole her away from her noble home, Mumon exaggerated slightly in his tales of his great wealth and social standing and now Okuni (Satomi Ishihara) has decided he can’t come home ’til she gets what she was promised.

The death of Heibei’s brother sets in motion a chain of politically significant events which are set to change not only the course of history but the outlook of at least two men in the “land of stealth”. In Iga, the men are known are known for their beastliness and lack of common human decency. Skilled in stealth warfare, they have no allegiance to any but those with the biggest wallets and live by the doctrine of strength. The weak die alone, and that’s a good thing because it means the tribe is strong.

Later a retainer (Makita Sports) to the son of Oda Nobunaga, Nobukatsu (Yuri Chinen), says something similar – that only might can unite, the weak must either follow or be destroyed. He regards Iga as weak because it is small and alone, but Iga thinks it is strong for exactly the same reasons. The Nobunaga contingent have no idea just how beastly and petty minded the Igans can be when comes to defending their independence, little suspecting that they are embroiled in a well planned conspiracy.

Heibei, disillusioned with the inhumanity of his fellow ninja defects, offering his services to the new regime with the advice that they invade and wipe out the heartless warriors like the beasts they are. Mumon, sold to the Iga as a child, has known nothing but the Iga way of life and is as greedy and self-centred as any other ninja save being able to command a higher price thanks to his fame and abilities. He now has a problem on his hands in the form of Okuni who manages to dominate him fully with her insistence on replicating the way of life she was originally promised. Mumon cares deeply for his stolen bride and does not want to lose her, but she objects to his natural indifference to the cruelty of his people, opening his eyes to the harshness he had always regarded as normality.

When greed is the only accepted virtue, there can be no honour and without honour no unity. This Mumon eventually comes to understand. Far from the famed independence of the Iga, he, Heibei, and a host of others have been well and truly played by a corrupt and secretive tyranny. Daizen (Yusuke Iseya), an honourable samurai forced to betray his own code in killing his former lord, has a point when he says that the ninja spirit has not been destroyed but merely scattered and will endure through the ages – a chilling thought which results in an echo of the modern world and the horrors wrought by intensive individualism. Rather than embrace the traditional genre tropes of the jidaigeki, Nakamura opts for a post-modern style filled with punk and jazz while the ninjas perform their death defying stunts and Mumon pauses to wink at the camera. The result is an anarchic foray in a historical folly in which triumph is followed quickly by defeat and always by the futility of life without compassion.


Mumon: The Land of Stealth (忍びの国, Shinobi no Kuni) was screened as part of the Japan Foundation Touring Film Programme 2018.

Also screening at:

  • QUAD – 10 February 2018
  • Phoenix Leicester- 11 February 2018
  • Showroom Cinema – 13 March 2018
  • Eden Court – 15 March 2018
  • Broadway – 17 March 2018
  • Firstsite – 25 March 2018

Original trailer (English subtitles)

Room for Let (貸間あり, Yuzo Kawashima, 1959)

room for rent poster“Life is just goodbyes” exclaims a tenant of the small, rundown boarding house at the centre of Yuzo Kawashima’s Room for Let (貸間あり, Kashima Ari). Best remembered for his anarchic farces, Kawashima takes a trip down south to the comedy capital of Japan for an exploration of life on the margins of a major metropolis as a host of eccentric characters attempt to negotiate the difficult post-war economy, each in someway having failed badly enough to end up here. Though the setting is perhaps depressing, the lively atmosphere of the boarding house is anything but and the residents, depending on each other as a community of solidarity, know they have the ultimate resource at their disposal in the form of infinitely kind hearted, multi-talented fixer Goro Yoda.

Our introduction to the boarding house follows the passage of an outsider, Yumiko Tsuyama (Chikage Awashima) – a ceramicist who wants to make use of Goro’s printing facilities, but to find him she’ll first have to run the gamut of eccentric residents from the batty bee keeper to the geisha currently trying to fumigate one of her patrons by riding him around the room and the henpecked husband who responds to his wife’s frequent shouts of “Darling!” with a military style “yes, sir!”. On her way to Goro’s jam packed annex, Yumiko notices a room to let sign along with a kiln in the courtyard which catches her eye. Taking a liking both to the room and to Goro, Yumiko moves in and subsequently gets herself involved in the oddly exciting world of an old-fashioned courtyard standing on a ridge above a rapidly evolving city.

Played by well known comedian Frankie Sakai (who played a similar role in Kawashima’s Bakumatsu Taiyoden of two years earlier), Goro is an awkward symbol of post-war malaise and confusion. Goro, a jack of all trades, is the man everyone turns to when they run into a seemingly unsolvable problem, and Goro almost always knows a way to solve them (for a price). His sign in the marketplace proclaims that he speaks several languages and is available for tutoring students, he’s written “how to” books on just about everything you can imagine, he knows how to make the perfect cabbage rolls and konyaku, ghostwrites serial fiction, and runs a small printing enterprise, yet Goro is not a scholar, (licensed) lawyer, doctor, or successful businessman he’s a goodhearted chancer living on his wits. He runs away from success and eventually from love because he doesn’t think he deserves it due his continuing “fakery”.

Despite his minor shadiness, Goro’s kindness and sincerity stand in stark contrast to the evils of his age. Like Goro, many of the boarding house residents are trying to get ahead through somewhat unconventional means including the bawdy lady from upstairs whose main business is blackmarket booze, the peeping-tom street punk who peddles dirty pictures near the station, and the sad young woman working as an independent geisha (Nobuko Otowa) to save enough money to marry her betrothed whom she hopes is still waiting for her at home in her tiny village. That’s not to mention the mad scientist bee keeper who can’t help describing everything he sees in terms of bees and has attempted to turn their apian secretions into a cream which increases sexual potency, or the enterprising landlady who realises she could charge a few more pennies for patrons who want to sit in a fancy seat or watch TV while they eat dinner.

Yumiko isn’t the only outsider sending shockwaves through the community, a young student armed with a camera and the determination to avoid parental disapproval, intends to petition Goro to take his exams for him. The aptly named Eto (Shoichi Ozawa) is a dim boy with seemingly infinite wealth who’d rather scheme his way to the top than invest his energy in getting there the honest way. In this he’s the inverse of Goro whose simple sincerity and easy going nature are, it is subtly suggested, partly the reason he hasn’t made his way in the increasingly duplicitous post-war society. Goro does, however, give in to Eto’s nefarious plan even if it conflicts with his otherwise solid honour code which also sees him turn down the “opportunity” of sleeping with his neighbour’s seemingly insatiable wife in one of the stranger requests coming in to his do anything shop.

Kawashima’s true mastery lies not in the myriad moments of small comedy that pepper the main narrative, but in the glorious way he brings them all together as a perfectly constructed farce. The residents of the boarding house (one of whom is so proud of the “room to let” sign he made that he doesn’t want to rent the room because then he’d have to take the sign down) each face their own difficulties and disappointments but even when darkness creeps in (suicides, arrest, sexual assault, and animal cruelty all raising their ugly heads) the absurd positivity and warmth of these ordinary Osakans seems to be enough to combat it. Life may be a series of goodbyes, but it must still be lived, at least to the best of one’s ability.


 Screened as part of the Japan Foundation Touring Film Programme 2018.

Also screening at:

P. P. Rider (ションベンライダー, Shinji Somai, 1983)

PP rider poster

Despite a brief resurgence following a retrospective at Tokyo Filmex followed by another at Edinburgh International Film Festival, Shinji Somai remains frustratingly underrepresented in the West. Though his career is more varied than most give him credit for, encompassing the melancholy pink film Love Hotel and masculinity drama The Catch among others, Somai is justifiably most closely associated with his youth films. Running from the artier Typhoon Club and The Friends to the rabidly populist in the Kadokawa idol movies Sailor Suit and Machine Gun and Tokyo Heaven, Somai’s work is unique in managing to catch hold of a zeitgeist, capturing the essence of the contemporary teenager more or less in the way they saw themselves rather than the way they were generally seen by adults. Like many Japanese teen movies of the ‘80s, the world of P.P. Rider (ションベンライダー, Shonben Rider) is essentially a safe one. Our three protagonists get themselves mixed up in some dark and shady business but they are never afraid, do not lose heart, and face danger with only contempt and determination.

Somai opens with one of his trademark long takes which whirls around from two suspicious looking yakuza types to a bunch of kids playing around in the school swimming pool. One of the kids, a rotund boy who goes by the nickname Debunaga (his full name being Nobunaga (like the historical tyrant) Deguchi, ‘Debu” essentially meaning “fat”) is being a bit of a twit and having a go at one of our heroes, JoJo (Masatoshi Nagase). Debunaga (Yoshikazu Suzuki) then tries to “drown” JoJo’s friend Jisho (lit. “Dictionary”) (Shinobu Sakagami), before the third member of the trio arrives, an androgynous girl who goes by the name of Bruce (Michiko Kawai). Bruce neatly dispatches the petty high school punks while a teacher, Arane (Hideko Hara), attempts to shift some bosozoku bikers who’ve invaded school property.

Meanwhile, the petty yakuza get on with their plan. They’ve come to kidnap Debunaga, his pharmacist dad apparently has a sideline in drug dealing, but before they can grab him, Debunaga is kidnapped by entirely different kidnappers! Our three heroes, JoJo, Jisho, and Bruce are very annoyed about this because they didn’t get a proper chance to get even with him. Accordingly, they decide the best way to make use of their summer holiday is to rescue Debunaga themselves and make sure they get their revenge before the kidnappers do him in.

P.P. Rider means exactly you think it means, except it doesn’t quite mean anything at all aside from perfectly capturing the strange mix of childish jokes and serious crime that defines the movie’s tone. The atmosphere is absurd and ironic, the kids distrust adult authority and attempt to define their own nascent personalities by effectively rejecting them by using nicknames, dressing in highly codified ways, and either conforming to or subverting social codes as they see fit. Amusingly enough, the trio take a brief pause in the middle of their quest to get haircuts and change outfits, after which they emerge dressed in each other’s clothes as if implying they are almost interchangeable. 

In keeping with most Japanese youth dramas, parents are an entirely off screen presence. Adult input comes from two very different directions (plus the occasional interventions of bumbling beat cop Tanaka), a down-at-heels yakuza called Gombei (Tatsuya Fuji), and the kids’ teacher, Arane. Gombei, a drug-addled gangster, is hardly an ideal role model (especially when he tries to drown Bruce and attacks Jisho with a samurai sword), but he does eventually take the kids under his wing with JoJo picking up the classic deputy role in learning the yakuza ropes. Arane, by contrast begins by letting them down. Harried by the bosozoku she tells the kids to buzz off when they try to talk to her, telling them that she’s off to hot springs town Atami and they’d best come back next term. Nevertheless she eventually becomes an integral part of their group, assisting in the quest and helping to rescue Debunaga while the strange finale plays out before her impassive eyes.

The kids didn’t really want to save Debunaga, and are conflicted when they eventually locate him, but in the end it’s friendship which wins out as they each celebrate their various roles in the successful rescue whilst lamenting the relative lack of care they’ve received from adults and authority figures aside from Arane and Gombei. Absurdist and ironic, P.P. Rider is a strange children’s odyssey in which the adolescent teens head out on a dark and dangerous adventure but live in the relative safety of the world and so nothing very bad is going to happen to them despite the terrible things they eventually witness. Classical long takes jostle alongside Somai’s mobile camera, random intertitles, and frequent breaks for pop music (this is an idol movie after all) in a frenzy of post-modern gags but somehow it all just works, and does so with wit and charm.


Opening scene (no subtitles)

Interview with actor Masatoshi Nagase from the Tokyo Filmex screening in 2011 (Japanese only, no subtitles)

Michiko Kawai’s main titles song – Watashi, Takanna Koro