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kaidan

The Revolving Wheels of Burden: a review of Oshima’s “Empire of Passion” (1978)

Empire of Passion is a 1978 feature film directed by Oshima Nagisa. The film stars two impassioned lovers, Toyoji (Fuji Tatsuya) and Seki (Yoshiyuki) who endeavor to kill Seki’s husband, Gisaburo (Tamura Tahakiro) in an effort to be together. But when the ghost of Gisaburo begins to haunt Seki, her ability to stay resolute begins to dwindle. Exacerbated by the villager peoples’ incessant gossip, Seki loses control and begins to go mad with grief and anguish which threatens the exposition of her and her lover’s fatal secret.

Set in a distant Japanese village in the late 19th century, Empire of Passion explores the traditional Japanese kaidan or ghost story, imbued with Oshima’s own penchant for sex and violence. The film tells of the ruin of two peasants, Toyoji, an ex-soldier who falls vehemently in love with a married woman twenty-six years his senior, named Seki. Toyoji courts Seki who initially shows resistance against his sexual advances. The cunning and aggressive Toyoji eventually wins her affection and convinces Seki that they must kill her husband, the rickshaw driver Gisaburo, in order for their love to flourish. At first, the frightened Seki shows much horror and devastation at her young lover’s propositions but her own feelings of fear and uncertainty, probed by Toyoji’s vindictive manipulation, drive her to inevitable compliance. Seki hesitantly gives Gisaburo rounds of sake until he drinks himself into a deep drunken stupor. The two lovers take the opportune moment of vulnerability to suffocate Gisaburo by pulling a rope around his neck. The two lovers drag Gisaburo’s dead body across the snow and throw it down a deep well in the remote forest. Three years pass and the villagers start to speculate about Gisaburo’s whereabouts after he had not come home for the Bon Festival. Despite Seki’s efforts at appeasing the rumours by informing them that he has gone to work in Tokyo, gossip surfaces among the villagers, including Seki’s daughter Shin, regarding mysterious dreams of Gisaburo dying and asking neighbours for help. Seki begins to feel much guilt over her involvement in her husband’s murder. Toyoji also begins to raise suspicions in his young master after he is caught throwing leaves down the well repeatedly. Gisaburo makes repeated appearances to his wife. Looking pale and ghastly, he reaches out his glass sake cup to her without a word.  Unable to placate the restless soul of her husband, the hauntings deepen Seki’s guilt and shame to the point of desperation. Toyoji at first demands that Seki stay strong but when the police officer extends his stay in the village to investigate the sketchy disappearance of Gisaburo, both lovers’ will to elude the public plummets. Toyoji becomes increasingly agitated by the suspicions of his young master, driving him to commit more immutable acts of destruction. Furthermore, the love affair suffers under the suppression of their secret as they are both consumed by despair, fear and guilt. The only way they can escape from their heavy conscience is through sexual intimacy, sometimes violent and perverse.

The atmospheric effects and dramatic lighting in the film, coupled with the shrill musical score, work in conjunction to enhance the suspenseful unfolding of events in the film. The mountainous, rocky region where the murder takes place is fitting to the bone-chilling re-emergence of Gisaburo’s restless soul. His eyes and skin appear grey and pallid, expressionless but nonetheless petrifying. The cold, white light that shines down on Gisaburo’s pasty face mirrors the grey haziness of the harsh winter itself. The mist and steam that envelop the atmosphere obscures the view where the ghost of Gisaburo appears to Seki and insists she ride his rickshaw. Gisaburo goes offroad on his rickshaw, evidently having forgotten his way home.  The mist engulfs Seki, shrouding her view of Gisaburo. When he turns around to show his face, she sees his ghastly face emerge from the haze. She emits a shrill scream that echoes through the undisturbed forest. The vapor from her breath magnifies the intensity of the moment when she comes face to face with her avenging husband.

Some visual elements and dialogue are re-enacted throughout the film, suggesting a theme of circularity. Before Gisaburo makes direct contact with Seki, Seki witnesses Gisaburo’s rickshaw wheels spinning on their own. The camera pans into a view of the spinning wheels, which increases in speed as Seki’s feelings of dread worsen. Towards the end of the film, the couple makes an effort to console one another by living with together “like husband and wife” as they initially wished. Toyoji begins to recite the same lighthearted conversation he had had with Seki when he was courting her. At first Seki is amused and plays along until she is reminded of their painful secret and feelings of guilt overcome her to tears. The theme of circularity may suggest the inability of the lovers to overcome both their crime and burdensome conscience, as well as fear of their eventual demise. The theme of circularity manifested by the spinning wheels of Gisaburo’s rickshaw may also suggest the old maxim, “what goes around comes around.”

Some viewers may find the prevalence of sex and violence in the film disturbing or confusing. In some scenes, Oshima also seems eroticize sexual violence, which may be difficult to watch or interpret. The film definitely does not shy away from titillating and suspenseful themes, blending elements of horror through convincing make-up and atmospheric effects. Such dramatic devices make for a highly entertaining and genuinely eerie film, resonating in the viewer’s mind for days.

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jidai-geki kaidan literary adaptations

Tales of Ugetsu

Tales of Ugetsu (Ugetsu monogatari), which was released in 1953, is based on two chapters of Ueda Akinari’s homonymous novel. This film was directed by Mizoguchi Kenji and the screenplay was written by Kawaguchi  Matsutarô and Yoda Yoshikata. This film is a fairytale but realistically portrayed by the director. This film not only describes ghosts, it also truly represents how people live in wartime. Through showing two couples, it presents two different stories and two opposite kinds of personalities: masculine characteristics in this film such as cruelty, arrogance, and aimlessness; feminine characteristics such as humility, passion, and sobriety. The relationship between these two kinds of personalities is wrapped in mystery. The director also used many long shots to represent the relationship between humans and the world. Humans are part of the world, but are dominated by the world. In the face of the world, humans are small. This film is well known for its eastern mystery. In 1953, this film got a Silver Lion Award in Venice International Film Festival (there was no Golden Lion Award in this year). Thus this film is an important work that lets the world learn about and treasure Japanese culture.

The background of this film is the war between Shibate Katsuie and Hideyoshi in the end of the Sengoku (Warring States) period. The story revolves primarily around two peasant couples: Genjurô and his wife Miyagi as well as Tobei and his wife Ohama. They originally support themselves by making pottery. Because of the war, they all go in different directions in life. Genjurô aspires to become a rich man, and Tobei always dreams of becoming a samurai, but he does not have money to buy the necessary outfit. These two avid men work together to make pottery. They expect to sell the pottery and become rich men. However, their wives are worried about the war. They warn their husbands to stay at home, but Genjurô and Tobei do not care about their wives’ advice. When the army comes to their village, Genjurô risks his life to save his pottery. When their village is looted, Genjurô and Tobei decide to travel by boat with their families to sell their products in a bigger town. They meet a boat, which was attacked by pirates on the way to the big town; Genjurô leaves his wife and son on the bank of the river, and tells them to go home to wait for him to come back. When Genjurô, Tobei and Tobei’s wife arrive at the big town, their pottery is a hot seller. At this time, Tobei leaves his wife to buy the samurai outfit to pursue his dream of becoming a samurai. Genjurô also meets a beautiful aristocratic lady Wakasa while selling his products. Genjurô and Tobei achieve their dream finally, Genjurô becomes a rich man because of Wakasa and Tobei uses contemptible measures to become Shogun. Soon they discover the price they have to pay for their ambition. Genjurô discovers Wakasa is not a real woman, and when he comes back home, everything surprises him. Tobei’s wife also pays a heavy price for her husband’s ambition.

Mizoguchi Kenji has been called the first major feminist director because he always reflected women’s life in his film. In this film, he creates three different marginalized women. These women represent different kinds of women in Japanese society in the 16th century. The tragedy of their lives is caused by men.

The first woman is Miyagi, who is Genjurô’s wife. She is a very traditional Japanese woman, who just wants to live simply and peacefully with her family. She never wishes to have lots of money; she prefers to value the affection with her husband. For example, when Genjurô buys the first Kimono for her, she looks so happy. However, she says that “it is not the Kimono, but your kindness that makes me happy”. Even when she becomes a ghost, she still takes the responsibility of a virtuous wife for her husband. This kind of image is influenced by Confucianism; Miyagi is a typical Confucian woman. Her perseverance and tenderness extremely contrast with the impatience and greediness of her husband. The second woman is Ohama who is the Tobei’s wife. She is a blunt and brave woman, but she is raped by the soldiers and reduced to a prostitute because of her husband’s ambition. She is not a representation of a typical Japanese wife in this period, but she reflects the situation of prostitutes in this period, which is a helpless and sad environment. The last woman is Lady Wakasa, who is a very beautiful and special woman. She dies, when she was young. Although she is a ghost, she never wants to hurt other people; she just wants to look for a man to love her. The director gives her all the features of a real woman. She represents a typical woman who longs for love but is betrayed by love. Finally she loses her love, Genjurô, not because Genjurô has a wife, but because of her identity. When Genjurô discovers that Wakasa is a ghost, he is scared of her more than he loves her. Genjurô’s cowardice makes Wakasa’s bravery stand out. These three women all give everything for their men, but they never receive the equal payback. This film reflects the Japanese women’s social situation in this period, through these three typical women.

This film also represents the director’s unique filming style, which is influenced by the traditional Japanese scroll painting. The “one scene, one shot” is the main feature of his film, which is most admired. He uses long takes to represent all the developments of the event in one scene. Moreover, the camera is almost always moving in his shots, and the movement is usually horizontal. Because of this, when audiences watch this film, they feel that they are watching a scroll painting. For example, there is a scene where Genjurô and Tobei are in the boat on the lake. Their little boat slowly appears on the misty lake which gives this film a mysterious atmosphere. Another feature of this film is the juxtaposition of reality and dreamscape in mise-en-scene. For example, in the end of this film, when Genjurô comes back home, his house is destroyed and he does not find his wife and son. He tries to go outside to find his wife and son, and the camera follows him and continues to do a tracking shot. When he comes back into the house again, he discovers everything is fine, his wife and son are in the house. Of cause this is Genjurô’s dream. In this whole process, there are no cuts and the scene also is not changed, but it already turns real life to the dreamscape. Moreover, when Genjurô get up in the second day, he turns back to his real life. Villagers tell him that his wife has died and his son is lost. However, he discovers his son appears in the same place just like what had happened in his dream. I think this is a classical scene that creates the juxtaposition and re-duplication of real live and dreamscape.

Mizoguchi Kenji, a classicist in Japanese film, sharply attacked the Man and society which sacrifices and oppresses women in his films. Usually he uses realistic shots to represent his film. In the film Tales of Ugetsu, he successfully and accurately represents details about this period, such as the city marketplace and the samurai. Through those descriptions of the details of the times, as if we live with the characters in that period. We have a better sense of the characters’ lives and fates.

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jidai-geki kaidan

Ugetsu Monogatari: Tales of Greed and Temptation

Mizoguchi Kenji’s Ugetsu Monogatari, known more simply as Ugetsu in North America, is a film based on Ueda Akinari’s Tales of Moonlight and Rain. This 1953 movie belongs in both the jidai-geki and kaidan film genres, and features brilliant performances from such prominent actors as Mori Masayuki, Kyo Machiko, and Tanaka Kinuyo.

The film opens with a scene in front of Genjuro (Mori Masayuki) and Miyagi’s (Tanaka Kinuyo) small home near Lake Biwa. Through dialogue between the husband, wife, and their neighbours, the audience is given insight into the looming threat of war due to Shibata’s advancing army, as well as Genjuro and his neighbour Tobei’s greedy motives for wanting to travel to the city of Nagahama. Genjuro leaves in order to sell his pottery and capitalize on the excellent profit that wartime often provides, while Tobei abandons his wife in order to fulfill his desire of becoming a great samurai. However, the two men return back to their town with two very different experiences. Genjuro, making good on his promise to Miyagi, returns with money and gifts for his family and allows Tobei, who was ultimately rejected during various attempts at becoming a samurai, to help him make the next batch of pottery for a share in the next trip’s profits. The unexpected arrival of Shibata’s army forces the two families to escape, with pottery in tow, by boat across Lake Biwa to the city of Omizu. Though, due to a bad omen, Genjuro decides to return his wife and son back to shore and continue on with only his neighbours. From here, the relations between Genjuro, Miyagi, and Genichi, and Tobei and Ohama are shattered. Genjuro, through his encounters with Lady Wakasa, and Tobei, through his insatiable urge to become a samurai, give in to their temptations, and as a result leave their loved ones abandoned and vulnerable to their surroundings and outside forces. As the story progresses, various themes such as greed, abandonment, temptation, and regret are brought forth to the viewers in varying levels. It is by the movie’s different events that the audience becomes aware of what kind of effects these negative mind sets and actions can have on loved ones.

Mizoguchi has an inherent ability to create various moods and effectively communicate his complex themes and messages in the most artistically subtle, yet effective manners. This is achieved by using a combination of techniques including thoughtful camera angles, character positioning in relation to his camera shots, and the various actions and emotions performed by his actors in his scenes. One sequence which encapsulates all of these elements occurs while the two families are escaping from Shibata’s army, in a boat on Lake Biwa. The scene opens with the boat emerging from the fog. As it moves closer and closer to the camera it becomes apparent to the viewer that, contrary to what may normally be expected, Ohama is in fact rowing the boat. Mizoguchi then cuts to a panning shot of the boat which depicts Genjuro and Tobei enjoying a bottle of sake. As the shot moves slowly along the boat it arrives at a concerned Miyagi who sports a look of uneasiness. While she sits in silent disapproval, she faces the camera with her back turned to the men. From this short and simple sequence, a lot of information is relayed to the audience. Firstly, the dynamics between men and women are illustrated through Ohama and Miyagi’s submissiveness to Genjuro and Tobei. Ohama rows the boat so that Tobei may accomplish a goal she has disapproved of from the very beginning of the movie, while Miyagi keeps quiet as if she is afraid to voice her opinions. Secondly, Genjuro and Tobei’s greed, surrender to temptation, and blatant disregard for their loved ones also becomes extremely evident. They discuss their business prospects and relax, without picking up on Miyagi’s negative body language, and while Ohama propels the boat further through the fog.

It is through Lady Wakasa, but more specifically her wardrobe and residence, that the audience gains understanding in the use of costumes and architecture in order to advance the movie’s storyline and illuminate themes of temptation and greed. The first appearance of Lady Wakasa occurs while Genjuro is selling his pottery in the city of Omizu. By dressing Lady Wakasa in a brilliantly white kimono and an extravagant hat and veil, Mizoguchi gives her an almost deity-like aura. Her gentle nature and beauty challenges both Genjuro and the viewer’s ability to resist her temptations. However, it is when Genjuro enters her living quarters that the magnitude of her importance and attraction is fully reinforced. Her home is meticulously built with the finest décor, and is a far cry from Genjuro’s previous living conditions. Genjuro succumbs to his greed and disregards any feelings for his wife when he agrees to Lady Wakasa’s marriage proposal. Mizoguchi creates such a contrast between Genjuro’s life at his village home and life at the Wakasa residence that Genjuro loses sight of what is important: his family. For Genjuro, the idea of making his pottery not out of necessity, but for simply the love of the art, and living in a luxurious lifestyle with a wife that essentially worships him is too much to resist.

Ugetsu Monogatari, when compared to its modern cinematic counterparts, may seem extremely slow in relaying the storyline to its viewers, and seem to possess a somewhat rough characteristic. Regardless of these so-called flaws, the end result is an extremely powerful movie which elicits strong and genuine emotion from its audience. It is uncommon that a movie nearly 60 years old can still resonate with a contemporary audience so intensely. This is why Ugetsu Monogatari is widely considered one of Japan’s best movies, and why I would recommend it so highly to anyone interested in Japanese cinema.

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