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“Sakuran:” A Modernized Jidai-geki

Sakuran (2006), directed by photographer Ninagawa Mika, is an adaptation of Anno Moyoko’s manga of the same name. The movie is a jidai-geki about the life of Kiyoha (Tsuchiya Anna), who grew up in Yoshiwara (a famous red-light district), before and after becoming an oiran (the highest-ranking courtesan). When Kiyoha has to choose between marrying a rich patron or continuing to work as an oiran while staying in the household with the male server that she truly loves, the movie conveys a strong dilemmatic theme of to love or to live. In the meantime, the movie also hints that similar dilemmas were often confronted not only in the old days, but also in the modern era. In applying techniques that are apparently different from the stereotypical jidai-geki, Sakuran depicts how the problems women faced in the past continue, and can be easily applied to that of  modern times.

The story starts with the young Kiyoha being sold to Tamakikuya in Yoshiwara. She is under the care of the oiran of Tamkikuya, Shouhi (Kanno Miho), and is expected to learn the skills of being a courtesan through serving Shouhi. Refusing to become a courtesan, the rebellious Kiyoha tries to run away from the Tamikikuya numerous times, but she is caught and punished every time after escaping. Although she is disobedient, the managers of Tamakikuya believe that she will become a great oiran when she grows up. The reason for this is that she is talented and beautiful, and also has a strong, tough personality with a unique charisma. Under the guidance of Shouhi and Seiji (Andou Masanobu), the otokoshuu who grows up and serve courtesans in Tamakikuya, Kiyoha decides to become an oiran. Shouhi later leaves Yoshiwara, and Kiyoha instantly becomes one of the most popular girls right after she starts working as a courtesan. Meanwhile, her relationship with the oiran Takao (Kimura Yoshino) worsens because Takao’s lover grows interested in Kiyoha. Like Takao, Kiyoha also secretly falls in love with another man, Souichirou (Narimaya Hiroki). Later, both of them are betrayed and Takao is murdered by her lover. Heart-broken, Kiyoha devotes all her effort into becoming an oiran while refusing any intimate and emotional relationship afterwards. The movie reaches its climax when a rich samurai Kuranosuke (Shiina Kippei) visits Kiyoha hoping to marry her, but Kiyoha realizes that she is pregnant and in love with Seiji, who stays with her everyday.

Despite the historical setting of the film, the movie contains a lot of contemporary elements. These elements rarely appear in any other jidai-geki, and imply that problems Kiyoha and other females come across in the Edo period continue to exist in modern times. Some examples are the makeup and language used in the film. The prostitutes filmed in the movie do not “coat” their faces with the extra-white foundation, but instead use a more natural and modernized makeup. They also wear mascara and bright red lipstick. In regards to language use, Kiyoha and other courtesans tend not to use Kuruwa kotoba (language used by courtesans), such as ending the sentence with arinsu (~ありんす) instead of desu (~です), when they are by themselves. Yet, Shouhi and Takao often read classical poems and passages, and use Kuruwa kotoba even in private; with natural makeup and language, Kiyoha looks very natural, like a normal woman dressing in kimono nowadays regardless of the background setting of the film; when Kiyoha experiences emotional and relationship problems, the audience may easily link her to women in modern times and imagine women from both eras may also face similar dilemmas.

In addition, as the title of the movie’s sound track suggests, the film is more likely a reflection of Heisei Fuuzoku instead of an original story of Edo Mizushoubai (prostitution business). The music in the film is very modernized. For example, the music director Shiina Ringo uses electric guitar and rock elements in the music to illustrate the rebellious characteristics of Kiyoha. Shiina even composes English lyrics to give a hint of modernity. Moreover, the camerawork of the movie is totally different from that of a jidai-geki. Sakuran, as the directorial debut of Ninagawa, consists of many photo-like shots. There are no long shots or fixed camera shots that create a stage-like performance; instead, the composition of every shot is beautifully designed to be like a photo. Ninagawa also arranges a series of 1-second nudity shots, which appear like a photo slideshow, to express the shock Kiyoha experiences that leave a very strong impact on the audience. Other than these types of shots, Ninagawa also uses very bright colours in the film, which is very uncommon for jidai-geki. These contemporary forms of music and camerawork elements make Sakuran a unique jidai-geki that often reminds the audience of its connection to modern times. Some may argue that the story could be placed in a modern setting, such as somewhere in Shinjuku Kabukichou in the twentieth century, and still be totally reasonable; yet the film will have less impact as if made as a documentary film about modern prostitution.

Although Sakuran implies that women continue to face similar dilemmas between whether to love or to live, the movie also hints that women are actually becoming more independent by playing an active role in romantic relationships and in work. When Shouhi is still an oiran, she has no choice but to wait for her patronage to pay the miuke (buy her out).  Shouhi chooses to marry her patron by giving up her popularity and living as an oiran. Takao also begs for love but gets nothing from her lover; she sacrifices her work for love but is killed by her lover. Kiyoha, after being forsaken by her lover, drives herself to work. Kiyoha, as a new-generation oiran, apparently has more initiative in both her job and her love relationship. Kiyoha can choose who to serve and sleep with, and her decision is not related to money but her personal interest. Also, instead of Kuranosuke, who plants sakura (cherry blossom) trees for her and pays her miuke, she chooses to run away with Seiji on her own. While Kiyoha displays a more active and independent role than previous oiran , she also represents the similar changes of women from a more traditional and passive role to a modern and active one. In addition to the characters, the movie itself is actually a representation of women’s independence; the movie is adapted from Anno Moyoco’s manga, directed by Ninagawa Mika, written by Tanada Yuki, and the music is directed and composed by Shiina Ringo. The success of the movie depicts the success of these four women in their professions, and represents how modern women can be independent from men and be successful with their job.

Sakuran is a highly enjoyable and artistic movie, not only for its depiction of the traditional oiran, but also for the extreme beauty of its composition. Although similar themes may have been covered by many other movies and some may find combining modern elements with period drama awkward, the audience can still enjoy the breath-taking artistry. I will also recommend the soundtrack of the movie, Heisei Fuuzoku, because the songs and lyrics match perfectly with the film and are brilliantly composed. Also,the audience may need to be aware that this is a PG-12 rated movie with some nudity and one bloody scene. Yet, regardless of some weaknesses, the movie is still fascinating and worth seeing.

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Hardwired Love: A Love Story Between a Man and a Cyborg

Boku no Kanojo wa Saiboogu (My Girlfriend is a Cyborg) is a movie by South Korean director and screenwriter Kwak Jae-yong. The movie earned its fame in Japan when it was released in 2008, allowing Kwak to briskly march into the foreign Japanese movie industry. At the time, Kwak had already established himself in the Korean movie industry through his previous works such as My Sassy Girl (Yeopgijeogin Geunyeo, 2001). Kwak seems to play on the theme of love in many of his works and takes it to another level with his work, Boku no Kanojo wa Saiboogu, painting an impossible love between a human and a cold-hearted robot. This seemingly impossible event is brought to life by Ayase Haruka who enacts as both the girl from the future and the cyborg who falls in love with the protagonist Koide Keiske, as Jirou.

The movie begins by introducing the audience to Jirou, a lonesome university student, and the flashback of his twentieth birthday on November 22 of 2007. Jirou is on his way back from buying his own birthday present, when a cute girl who remains nameless in the movie, suddenly shows up and follows him. At the restaurant, the girl tells Jirou that it is her birthday as well and the two share an eventful night. Shortly after, the nameless girl insists she must leave to return to the future. Jirou is left clueless and the movie resumes exactly one year after on Jirou’s twenty-first birthday. Jirou recalls how much fun he had on his last birthday with the nameless girl and hopes of meeting her again. Jirou goes to the same restaurant in high hopes and the girl from the future appears again to surprise him. When they return to Jirou’s house, however, the girl explains that she is a cyborg who had been created and sent by the future Jirou, in order to save him from getting shot by a drunk man. Jirou’s and many others’ disastrous fate is altered thanks to the cyborg’s help. In the meantime, Jirou is faced with a doubt that perhaps his love cannot be felt by the cyborg. However soon after the Tokyo Earthquake, Jirou realizes that the cyborg girlfriend can feel his love.

One could only imagine whether a man and a cyborg could share any human interactions. However, Ayase’s masterful interpretation of a cyborg is sufficient to win the audience’s approval of the genuineness of the love that could exist between a human and a cyborg. Also, Kwak made sure even the tiniest detail such as cyborg’s blinking; as opposed to the natural and rapid of humans, which might destroy the image of a cyborg one might have isn’t overlooked. But instead, Ayase performs a perfect imitation of cyborg-like behaviors. In the film, it is evident that she rarely blinks and moves her joints awkwardly. Moreover, VFX or Visual F/X is used to help visualize and push the human limitation boundaries even further. For instance, Ayase’s cyborg look is more professionally refined and enhanced in scenes where she is required to show holograms through her eyes and turn her neck 360-degree. Such technique also enhances her superhuman strength and speed and makes her stronger than a truck and faster than wind. The combination of VFX and her efforts in performing the appropriate cyborg look is what makes the audience to appreciate the optimistic possibility of love between human and a Cyborg.

Cultural diversity is not disregarded in the film, Boku no Kanojo wa Saiboogu. Kwak incorporates different cultural aspects from different parts of Asia. The first is a scene where Jirou and the girl from the future are forced to hide in a Chinese Opera Theatre located inside the China Town. The particular scene last a couple of minutes, which is quite long, because Jirou and the girl actually run through the crowded dressing room and head on to the opera stage in traditional Chinese opera costumes to run away from a policeman and restaurant manager who are chasing them. Besides the obvious Chinese cultural aspect, the film also contains some Korean cultural aspects. Toward the end of the film where the future girl’s classmate informs the girl of a dead cyborg, which looks just like the girl, they converse in Korean rather than in Japanese. Although the film’s main audience is intended for Japanese, the multi-cultural aspects in the film could definitely go along well in the plot development considering the population of Korean and Chinese descendents as the most visible minorities of Japan. These examples suggest that harmony can exist in the form of multiple cultures where Jirou and the girl from the future live.

Boku no Kanojo wa Saiboogu is an excellent example of a compound genre, sci-fi-rom-com, which combines elements of scientific, romance and comedy. Kwak’s flawless work combined with delicate yet decisive and meticulous acting by Ayase allows for the heartless cyborg to be a heartfelt character. After watching the movie, I was moved by the love between Jirou and the cyborg and definitely made me believe in a possibility of such kind of love if I ever had a cyborg for myself. Over all, I truly enjoyed watching the film and have no doubt that those who have not yet watched will also enjoy it too.

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The Growth After Love (“Josee, The Tiger and The Fish”)

Isshin Inudou’s Josee, the Tiger and the Fish (Japanese title; Joze to tora to sakana tachi), released in 2003 and written by Watanabe Aya, was cinematized from a novel by Tanabe Seiko. The lead actor is Tsumabuki Satoshi, and the lead actress is Ikewaki Chizuru. Inudou Isshin and Tanabe received high evaluations for dramatizing Tanabe’s short story. The genres of Josee, the Tiger and the Fish are drama and a modern romance between ordinary university students Tsuneo and Kumiko (Josse), who is disabled in the lower half of the body.

Tsuneo is a university student working part-time in a mah-jong parlour. One day at work, he hears a couple/a few customers talking about a strange old woman who is seen pushing a baby carriage through the streets. They wonder what is being concealed in the baby carriage and the guesses range from her dead child to drugs. One day, the owner of the mah-jong parlour asks Tsuneo to take out his dog for a walk. Tsuneo encounters the old woman with the baby carriage rolling down from a hill to guardrails, and when he goes to help, he finds a young woman in the carriage who thrusts a knife at him. This is how Tsuneo meets the girl who calls herself Josee (Kumiko). She is unable to walk, thus her grandmother takes her out early every morning in the old baby carriage. To return Tsuneo’s favor, they offer him breakfast, and Tsuneo finds it delicious. After few encounters with Josee, Tsuneo begins to fall under her unusual charm.

The entire film portrays Tsuneo’s development through  his parting  with Josee. Tsuneo is an ordinary student who enjoys drinking, having  parties with his friends and sleeping around while not studying or working; however, one day, he meets Josee. Theirs was not the usual encounters between a man and woman in a loving relationship; instead, their unexpected encounter starts with the unanticipated breakfast. After Tsuneo had the delicious breakfast, he starts to open his mind to Josee’s peculiar charms. Tsuneo falls in love with Josee while listening to her admiration of the external world that she could not see due to her disability, her desire for a future despite her disability, and her warm heart with her lavishing attitude towards Tsuneo. Unfortunately, Tsuneo’s love is reckless as much as it is pure. He is too young to become Josee’s legs. He continuously faces negative views on their relationship from other people, and is subtly discouraged in their relationship. Just like the lines from Francoise Sagan’s novel by Josee, implying their parting, Tsuneo’s pure love towards Josee withers away. Finally, Tsuneo realizes that he cannot go further with Josee. The baby carriage he renovated with a skateboard becomes as neglected as a lump of scrap metal, and there is silence between Josee and Tsuneo. Their parting is calm. There is no crying or argument between them. After noticing that they cannot get through this, Josee decides to let him go. While walking away from Josee, Tsuneo wails in front of his new girlfriend. However, he does not go back to Josee. A happy reunion ending, which many people may expect, does not exist in this film. Although many films end ‘happily ever after’ with the overcoming of some difficulties, many loving relationships collapses in front of the realities of real life. At the last scene, viewers can see that Tsuneo has changed and grown up after the parting. Tsuneo soliloquizes that there were not many reasons why they broke up. The only reason is that he just ran away after facing reality. The film does not show how Tsuneo has changed after the parting; however viewers may guess that Tsuneo may not go back to his normal life. The pain he suffers from leaving Josee and his tears may make him grow up. Through portrayal of Tsuneo’s development, this film tries to console couples who suffered in their loving relationships.

The title, “Josee, the Tiger and the Fish” is an important metaphor reflecting the inner state of Josee. Firstly, the name Josee shows her wish to become a heroine in her life and relationship with Tsuneo. Kumiko has named herself as Josee after the heroine of a novel by Françoise Sagan and Tsuneo comes to call her by that name. At this point, we can assume that Josee (Kumiko) gives herself the name of the heroine in the novel. Just like one’s identity is built with one’s name, she may want to rebuild herself with a new name. She wanted to set herself free from Kumiko – who has a disabled body – and become a heroine in the relationship with Tsuneo, like Josee in the novel. She indeed becomes a heroine in her relationship with Tsuneo. Secondly, the tiger symbolizes scary parts of her reality such as the discrimination or disdain she faces. The tiger is the most fearsome animal that she wants to see when she meets the man she loves. Because others call her a ‘disabled person’, she has had to face the negative views of the people who discriminate and disdain her. During her relationship with Tsuneo, she is used to being confronted with the discrimination rather than hiding. However, she cannot simply change Tsuneo’s negative views on disabled people despite the baby carriage which Tsuneo renovated to aid her mobility. The reason she could face the scariest animal was because she met Tsuneo and she could overcome the scariest/most terrifying realities with Tsuneo. The last scene in which Josee rides a scooter alone supports this. Viewers may assume that she earned the will to confront the scariest things after seeing the tiger with Tsuneo. Thirdly, the fish is a metaphor that reflects Josee, and her deep and lonely soul. In their final trip, Josee also wants to see a fish, the animal which she most likes. However, it was impossible to see the fish, and instead, they stay in a hotel room which displays some fish shaped lights on the ceiling and walls. She tells Tsuneo to close his eyes and starts a story, which is about her from a deep ocean. In that ocean, she tells that there was nothing but herself. After Josee finds Tsuneo, she gets out of the ocean; however, after Tsuneo leaves her, she becomes alone again. She says she cannot go back to the ocean. The deep ocean signifies her loneliness and the fish represents herself. She wanted to think about her past and future while watching fish.

Throughout the entire film, this love story illustrates the discriminatory views held by society towards a disabled person. . Even though Josee’s grandmother feels ashamed of Josee’s disability numerous times, Josee and Tsuneo have different views. After facing reality, however, Tsuneo runs away from Josee. This implies that the prejudiced view towards disability is from the people surrounding the person with disability, and it has a negative influence on people with disabilities. Tsuneo might learn that it is hard to live under discrimination. Secondly, the title of the film was worked as a metaphor for Josee’s hurt and her inner side. Josee is well-paralleled with the title in this sense. This metaphor was brilliant to arouse the interests and the depth of the film.

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“Double Suicide”

Shinoda Masahiro’s Double Suicide (Shinjū: Ten no Amijima, 1969) is an adaptation of a bunraku puppet play, Chikamatsu Monzaemon’s The Love Suicides at Amijima. Shinoda reinterprets the original story by combining the elements of bunraku and cinema, in which the two continuously interchange.

Before the actual scenes appear, the movie starts with back-stage scenes where staff are busy setting up stages, practicing the movements of puppets, and preparing for the play. The effect of showing the backstage smoothly switches puppets into the reality.

The story is about an ill-fated couple whose conflict stands between eroticism and ethic. The male character, Jihei (Nakamura Kichiemon) is a merchant of a paper shop who has a devoted wife and two little children. He has fallen deeply in love with a courtesan named Koharu (Iwashita Shima), but Jihei cannot afford to redeem Koharu to buy her out from debts. The unfortunate couple is forced to split up by Jihei’s brother Gozaemon, who pretends to be a samurai and tells Koharu that he will buy her debt out if she leaves Jihei.  Jihei is listening to everything Koharu has to say, and as Gozaemon’s plan, Jihei feels betrayed. However, it turns out that Koharu had received a letter from Jihei’s wife, Osan (also played by Shima Iwashita) that the life of Jihei would be in danger if they continued to see each other. Jihei decides to forget about Koharu, but he is very vexed after hearing that Koharu was bought out by Tahei, a rich man who spreads bad rumors of Jihei. Osan, realizing that Koharu unwillingly decided to become Tahei’s woman, tells Jihei about the letter and tells him that Koharu would commit suicide. On their way to save Koharu’s life, Osan’s angry father takes Osan from Jihei for not being a good husband. Jihei is left with no one but Koharu. The two reunite, and head to their everlasting life after death in order to be together.

Shinoda turns the play into a film without abandoning various elements of bunraku. These elements include music, movements, kuroko (people in black who control puppets or help actors in the play), and stage setting. It was interesting to see that the first part of the film had more elements of bunraku than the latter part, in which the focus shifts from Koharu to Osan. In fact, there are many contrary characteristics of the two. From the scene where Osan first appears, the mood becomes more modern and drama-like, whereas scenes with Koharu are more like bunraku puppet play. For example, the way Koharu speaks is more poetic and musical-like, whereas Osan speaks in a calm and modern tone. Also, the movements that Koharu makes are very puppet-like and somewhat artificial, whereas Osan seems natural in the way she walks or moves.

One of the elements that keep the atmosphere of bunraku is the background music. Arranged by a famous composer, Toru Takemitsu, unique bunraku music and the sound of gongs make scenes more dramatic. The string sound of the shamisen, a three-stringed instrument, which is used in bunraku to play music, evokes nervousness and gives tension. It sounded as a warning to the unfortunate couple. Also, Shinoda inserts a dayū (singer-narrator in bunraku) in the middle of the film to inform the shift of the atmosphere from Koharu to Osan.

The role of kuroko is another significant feature of Bunraku. Kuroko is a term for people dressed in black who help actors or control puppets in plays. It actually feels awkward to have someone dressed in black from the top to toe to stand behind actors. They are disturbing, but Shinoda decides to show the nature of bunraku as itself. In fact, kuroko help the audience to understand the situation by making the flow smooth. For example, when Koharu tries to take Osan’s letter from Magoemon, the scene pauses and everyone stops moving except a kuroko, who takes the letter and shows it to the camera to explain what the letter was about. There are many long shots because all the processes are shown without a cut. For an instance, when Osan packs her kimono in a hurry to sell, a kuroko sits next to her and helps packing up. Kuroko sometimes gets a single shot. The emphasis on kuroko may reflect that they are one of the actors that lead the film. However, it is still questionable whether the kuroko are there to control or help/serve actors. Maybe they are simultaneously acting out together.

The ending is already foreshadowed from the beginning with dead bodies of a couple lying under the bridge where Jihei is standing. If the result of choosing eroticism over ethic is already decided, what did Shinoda want to say?  There is a tendency where Japanese jidai-geki tries to beautify death because death means entering into the paradise where people are reborn. However, Shinoda did not want the death of the miserable couple to be seen as beautiful nor happy. By putting death into a neutral position, it is somewhat possible to feel why the couple choose each other, even when it means death. Double Suicide is a unique, creative and a well-adapted film which allows audience to observe characteristics of bunraku through cinema.

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