June 29, 2017 § Leave a comment
“Funeral Parade of Roses,” by the late Toshio Matsumoto, premiered in Japan in 1969 but was not seen in the United States until 1970, probably because of its depictions of gay sex, drug use and violence. Matsumoto, who for most of his career was an academic and an experimental filmmaker, sets his story in the demimonde of Tokyo’s Shinjuku district. His characters are gangsters, filmmakers, student rioters and trans women. Most of the action takes place in a gay club whose gangster owner, Gonda (Yoshio Tsuchiya), is pitting Leda, the “mama” (Osamu Ogasawara), against a younger rival, Eddie (Peter), who aspires to succeed her as the hostess. As the lover of both Leda and Eddie, Gonda sets in motion a tragedy of Greek proportions.
“Funeral Parade of Roses” is at once an art film, a black comedy, a feature film, soft core porn, a film-within-a-film, a horror flick, a political commentary and a retelling of “Odeipus Rex”–and I’ve probably missed a few genres. It references Man Ray’s photographs and French Cinema, and is beautiful, messy and brilliant. The film was a major influence on Stanley Kubrick, who borrowed from it in “A Clockwork Orange” and “Eyes Wide Shut.” Despite being nearly fifty years old, “Funeral Parade of Roses” received a wildly enthusiastic reception from a mostly young audience at Cinefamily the night I saw it. It will be released on DVD and deserves its praise.
“Oh, Lucy” directed and co-written by Atsuko Hirayanagi, was well received at Cannes this year. The story of a 55-year-old single woman in Tokyo who unexpectedly changes her life, the film deals in Japanese themes (suicide by train, office ladies, yakuza) as well as universal ones (workplace politics, alienation and family relationships).
Setsuko (Shinobu Terajima) is a hoarder and office drone who witnesses a suicide off the tracks on her way home one evening–in fact, the man bids her goodbye before jumping. Soon afterwards, her niece Mika persuades Setsuko to buy a package of English lessons from her. Despite having no interest in learning English, Setsuko hands over the money and goes to the class which, oddly, is held in a yakuza establishment in Shinjuku.
“I’m a hugger,” says the American teacher, John (Josh Hartnett). He promptly wraps her in an embrace, christens her Lucy and makes her wear a blonde wig, all of which he claims will help her to learn English. Galvanized by his method, Lucy develops a crush on John as well as a tentative friendship with a fellow student, Tom (Koji Yakusho). When John abruptly disappears along with Mika, Lucy wastes no time in flying to Los Angeles to find him, accompanied by her estranged sister Ayako, Mika’s mother. Once they find John, they set out on a road trip to San Diego in search of Mika. There, liberated and unmoored, Lucy wreaks havoc on everyone around her. A black comedy that gets progressively darker before its hopeful ending, “Oh, Lucy” is as unpredictable and indelible as its heroine. It’s well worth seeing.
February 3, 2017 § 7 Comments
One of the bright spots of the past couple of months has been my discovery of two new Japanese series on Netflix, both excellent. Both shows are based on books: “Midnight Diner: Tokyo Stories” (“Shinya Shukudou“) on a manga (graphic novel) series, and “Sparks” (“Hibana“) on a novel. Season One for both series is available on Netflix, and both will continue.
“Midnight Diner,” takes place in one of the countless small, owner-operated restaurants located on side streets throughout Tokyo. What distinguishes this one is its hours–midnight to 7am–and its owner, a handsome, stoic man known as Master (Kaoru Kobayashi). Master’s facial scar and bearing suggest a mysterious past as a sword fighter, though it is never discussed. In his current life, Master is a talented cook who runs a tight ship: only one item on the menu but endless possibilities, based on ingredients he is given or has at hand. And though diverse viewpoints are welcome in the diner, there’s no fighting allowed.
Each episode is named for a different dish, most of which evoke strong feelings of nostalgia for those who order them. In “Corn Dog,” an old, washed- up comedian continues to treat his former protégé, now a successful TV actor, as his lackey. In “Tan-Men” (a kind of ramen), an actress-turned-chauffeur meets a late night D.J., who later recognizes her as the superhero idol of his youth. “Ham Cutlet” follows a soon-to-be-retired lawyer and his long-lost stepbrother who is fighting eviction from a city-owned apartment building.
Though each episode features different people, a core group of regulars provide both color and continuity. They include bar hostesses, two men who dress as women and a group of ladies who are either insomniacs or office workers on the night shift. Though separated by gender, sexual orientation and income, all are loyal to Master, who observes the action and offers sage counsel.
There’s a beautiful melancholy to the series that is at once universal and very Japanese. Watching it, I felt as if Yasujiro Ozu, Edward Hopper and the writers of “Cheers” had gotten together to make “Midnight Diner;” it’s that good.
Less accessible but no less fascinating is “Sparks,” which follows a two sets of Manzai stand-up comedians as their careers rise and fall. Manzai, which originated during the Heian Period (8th-12th centuries) but is strongly identified with Osaka during the Meji Era, involves rapid-fire bantering between a straight man (tsukkomi) and a fool (boke).
When the series opens, the young boke protagonist, Tokunaga (Kento Hayashi), and his partner arrive in Atami, a seaside resort city, to perform at its summer festival. Though they bomb, Tokunaga strikes up a fateful friendship with Kamiya (Kazuki Namioka), the boke of an older, more skillful duo, and quickly becomes his protégé. As the series progresses, Tokunaga’s star rises while Kamiya’s falls, changing but not destroying their friendship, which (like those in “Midnight Diner”) is cemented over restaurant meals.
For Japanese speakers, “Sparks” offers a bonus: it’s a crash course in slang-laden, Kansai dialect, male Japanese. For everyone else, it’s a bromance that sheds light on an ancient but still vital Japanese comedy tradition. Although it took me a few episodes to get hooked on it, I’m looking forward to Season Two.
April 26, 2016 § Leave a comment
Recently I read a great novel: Haruki Murakami’s Norwegian Wood. For those unfamiliar with his work, this is the book that made Murakami a literary superstar when it was published in Japan in 1987 and later, in translation, around the world. The fact that it’s a bildungsroman makes Norwegian Wood more accessible than Murakami’s other novels, which feature supernatural elements, historical delvings and post-modern puzzles. Though more layered than most mainstream fiction, the novel’s relatively straightforward storytelling and universal themes–love, loss and coming of age–explain its worldwide popularity.
The novel, which largely takes place between 1967 and 1969, follows Toru, a student at an elite university in Tokyo. At eighteen, Toru has left his hometown of Kobe for personal as well academic reasons: his best friend from high school, Kizuki, mysteriously committed suicide during their senior year, leaving a lingering sadness. In Tokyo, Toru is able to make a fresh start until he runs into Kizuki’s fragile girlfriend Naoko, who has moved there for similar reasons. Bound by their grief over Kizuki, Toru and Naoko begin spending Sundays together. In time they embark on a tentative romance, at which point Naoko abruptly withdraws from her college and disappears. Before he finds her, Toru meets Midori, a fellow student who is Naoko’s opposite: quirky, opinionated and sexually frank. They soon strike up a close friendship, but Toru, still in love with Naoko, resists Midori’s romantic overtures. In time he reunites temporarily with Naoko, who has exiled herself to a remote psychiatric facility after suffering a nervous breakdown. In the course of these events, Toru becomes the man he is meant to be: a caring friend and lover, an intellectual and a genuine adult.
Despite the deaths described in the novel–five, including three suicides–Norwegian Wood is less sad than you might expect. Between the ages of eighteen and twenty, Toru experiences his share of pleasures–literature, music (not just the Beatles song of the title but a wide range of classical, jazz and rock), food, drink and sex–quite a lot of sex, befitting a college student in a sexually liberated time. In some ways, the novel is a late 1960’s time capsule, containing all that was exciting about the era. (I was a child in Tokyo during those years and can attest to the novel’s veracity, not just the musical references but the radical student movement that roiled Toru’s university–they used to riot outside my house.)
Although there are some specifically Japanese elements–buying sake from vending machines, visiting love hotels, getting drunk legally in parks–most of “Norwegian Wood” could take place anywhere. Part of Murakami’s genius is creating characters who are very much like their American and European counterparts: they eat the same foods, listen to the same music and have the same frustrations and goals. This universality makes Norwegian Wood adaptable for the screen, which brings us to Tran Anh Hung’s 2012 film, “Norwegian Wood.”
Though a French-Vietnamese director who (presumably) isn’t fluent in Japanese would seem an unlikely choice to adapt a Japanese novel into a Japanese-language film, Tran (“The Scent of Green Papaya”) does a good job with “Norwegian Wood.” The cinematography is beautiful, the locations–among them Kobe, Toru and Murakami’s hometown, and Waseda, their alma mater–are perfect, and the acting is excellent. If Toru (Kenichi Matsuyama) is more handsome than Murakami describes, it’s an understandable exaggeration, and the script logically omits minor characters and back stories. Where Tran goes wrong is in ignoring the novel’s humor, not only Toru’s wry exposition but Midori’s hilariousness. Unlike the wispy, troubled Naoko, Midori* has her feet firmly planted on the ground. Her great obsessions are food and sex, and she enjoys wearing outrageously short skirts even at the hospital where her father is dying. Although it would have worked beautifully onscreen, Tran leaves out this exchange between Midori and her father’s surgeon:
Doctor: Wow, that’s some short skirt you’re wearing!
Midori: Nice, huh?
Doctor: What do you do on stairways?
Midori: Nothing special. I let it all hang out.
The nurse chuckled behind the doctor.
Doctor: Incredible. You ought to come and let us open your head one of these days to see what’s going on in there. Do me a favor and use the elevators while you’re in the hospital. I can’t afford to have any more patients.
Tran even makes Midori’s skirt is more modest than described–it’s short, but not indecently so. Choices like these make Midori’s outré moments–for example, her expressed desire to watch hard-core porn films with Toru–seem discordant, rather than a natural extension of her curiosity and free spiritedness. As a result, “Norwegian Wood” is much sadder than Murakami’s novel, and not to its advantage.
*A language note: Midori, which means green, is not only a modern name but a word that was not widely used before the late nineteenth century. Before then, blue (Aoi) was used for both blue and green, and green was considered a type of blue, not a separate color. Beyond representing life, Midori’s name provides a direct contrast with Naoko’s: Nao means upright or obedient, and the traditional feminine suffix ko means child. Through their names alone, Murakami makes clear that Naoko, “Obedient Child,” is Midori’s polar opposite.
March 11, 2016 § Leave a comment
Then came the meltdowns at the Fukushima Daiichi Nuclear Power Plant complex, forcing the evacuation of hundreds of thousands of people in the vicinity. Residents of the twelve-mile-radius evacuation zone were resettled in other areas; as cleanup is estimated to take forty years, they are unlikely ever to return home.
In the aftermath of this unprecedented triple disaster, it was impossible to know how quickly Japan would recover, or even if it would. If the earthquake’s epicenter had been in Kanto, it would have been a different story, as Tokyo would have suffered the brunt of the damage. But Tohoku is considerably less populated–think New England versus the New York metropolitan area. Another reason for Japan’s recovery is its institutional strength: thanks to a strong central government and well-developed prefectural and local governments, debris was quickly cleared and roads, railway lines repaired in record time. All of the region’s many ports were operational within the year.
Though the Daiichi plant continues to leak radioactive water, today there are few reminders of the disaster outside Tohoku. When I went back to Japan on vacation in 2013, I found both Tokyo and Kyoto more opulent and overrun by tourists than ever before. Each year has brought record numbers of visitors to Japan, and in 2020 Tokyo will host the Summer Olympic Games for the second time.
As heartening as these developments are, I haven’t forgotten what happened on 3/11 and never will. Here are two posts I wrote immediately after that terrible day five years ago:
January 23, 2016 § Leave a comment
During the 1970s, as he released a torrent of albums and shape-shifted from Ziggy Stardust to Aladdin Sane to The Thin White Duke, David Bowie began to appear in leading roles in notable films. Although I had assumed Nicolas Roeg’s “The Man Who Fell To Earth” (1976) was his screen debut, it wasn’t: he had appeared in a handful of English films and TV shows before it, beginning in 1967. Nevertheless, “The Man Who Fell To Earth” established David Bowie as a serious actor, rather than a rock star dabbling in movies. In it, Bowie is the quintessential alien, but his performance is nuanced and at times quite funny–my strongest memory of the film is of him singing off-key in church, not an easy thing for a singer with excellent pitch.
Over the next 30 years, Bowie went on to appear many more features–23 in all–along with numerous shorts, TV shows, documentaries and music videos. He made his Broadway debut in “The Elephant Man,” (1980), the first rock star to appear on Broadway in a drama. (His performance was pronounced “splendid” by the New York Times.) He was a pioneer of music videos, putting out filmed performances of his songs before MTV existed, as well as two of the most famous videos ever broadcast (“Let’s Dance” and “Ashes to Ashes.”)
Though not all of Bowie’s movies are good, a number of them– including “Just a Gigolo,” “Merry Christmas, Mr. Lawrence,” “The Hunger,” “Labyrinth” and “Absolute Beginners”–are, and showcase his skill and range as an actor. One of my favorites is Julian Schnabel’s “Basquiat” (1996), in which he plays Andy Warhol. Although Bowie doesn’t nail Warhol’s accent–his English r’s creep in–he captures the artist’s odd way of mumbling out of one side of his mouth, as well as the diffidence that was his most striking characteristic. It’s an amazing performance, and the fact that Bowie’s fame as a musician already matched Warhol’s as a visual artist makes it mind-bending.
In 2006, Bowie’s played Nikola Tesla in “The Prestige.” In his remembrance the director Christopher Nolan wrote, “[David Bowie] seemed to be the only actor capable of playing the part. He had that requisite iconic status, and he was a figure as mysterious as Tesla needed to be.” After 30-year feature film career in which he famously played an alien, a soldier, a goblin king and a vampire, David Bowie’s last movie character, fittingly, was closest to himself: a genius of invention whose work is eternal.
November 25, 2015 § Leave a comment
In 2008, I wrote this about Hara and her work.
August 28, 2015 § Leave a comment
Although I have no formal training in architecture, I’ve been studying it my entire adult life. I also had the good fortune to grow up in an architecturally significant mid-century house in Tokyo. Designed by the French-Czech architect Antonin Raymond, the house was a hybrid, a mostly western-style house that contained such Japanese features as a genkan (step-up entryway) a tokonoma (display alcove) and tsuboniwa (courtyard gardens). It was the only house I knew and I loved every inch of it, but it didn’t belong to my family. After we left Japan, it was torn down and replaced by an apartment building, which was later torn down and replaced by a much larger apartment building that obliterated what remained of the garden. Today the only reminder of my childhood home is its driveway. Yet the house lives on in my mind, indelible though it was demolished forty years ago.
During our years in Tokyo, my family made biannual visits to the United States. Each time someone would ask me, “Do you live in a paper house?” No matter how strenuously I said no, that person would insist, “we learned it in school–Japanese houses are made of wood and paper.” Somehow shoji, the wood and paper room dividers of traditional Japanese houses, were interpreted as structural materials to generations of American children.
While it’s been a long time since anyone has asked me whether I lived in a paper house, today I’m constantly confronted by “zen.” Used in English to describe anything even vaguely Japanese or minimalist, the term is as wrong as it is ubiquitous. Zen is an esoteric sect of Buddhism, and its use beyond specific temples and gardens is as discordant as “Jewish” and “Christian” would be if they were used to describe architecture and interior design.
Of course I realize the odds against my stopping the misuse of Zen. But in writing about real Japanese architecture–as opposed to “japanese-y” architecture–I can at least try.
Links to my first two articles for HOUZZ:
Other writing on architecture:
November 4, 2014 § Leave a comment
Against this backdrop of national cuteness, Hello Kitty’s debut in 1974 was not earthshaking news. In fact, because my family had moved to the United States two years earlier, I didn’t see the pink sensation until my first trip back in 1980. “I don’t think this is going to catch on in America,” I remember saying. I soon knew better. But it wasn’t until early 90s, when I noticed a grown woman in the next car gripping a Hello Kitty steering wheel, that I realized how wrong I’d been.
In the years since, Hello Kitty’s reach has extended around the world and into the air. As part of Sanrio’s 40th anniversary celebration, EVA Airlines is flying to Paris in planes painted with Hello Kitty. Inside, everything is Hello Kitty-shaped or marked: food, soaps, pillows, headrest covers, and toilet paper. Another part of the 40th anniversary celebration was last week’s Hello Kitty Con, which I wouldn’t have missed. Held at the Geffen Contemporary, it was a completely sold-out four-day convention of all things Kitty: exhibits, merchandise, official and unofficial mascots, and even a live show against a filmed backdrop (above).
Next door at the Japanese-American National Museum, I toured a more subdued but even more fascinating show (which runs until April 24th) featuring Sanrio’s artifacts as well as Hello Kitty representations in fine art and fashion.
Which brings me to the perplexing news that Hello Kitty is not a cat. According to Christine Yano, the author of Pink Globalization: Hello Kitty’s Trek Across the Pacific in an interview in the LA Times:
Hello Kitty is not a cat. She’s a cartoon character. She is a little girl. She is a friend. But she is not a cat. She’s never depicted on all fours. She walks and sits like a two-legged creature.”
As if that weren’t enough, Kitty White is a British third-grader who lives with her twin sister, parents and grandparents outside London. She loves Paris–hence the EVA flights.
Nevertheless, Hello Kitty could only have sprung from Japan, the land of kawaii. As the JANM exhibit points out, the word kawaii (cute) is derived from kawaisoo, which means pitiable. It’s the powerful combination of cuteness, pity and the color pink that gives Hello Kitty her universal appeal.
October 29, 2014 § 1 Comment
In general, I abhor clutter, cleaning out my closets regularly and avoiding buying more than I need. The glaring exception is paper records, which I save by the boxful. Part of this is government-mandated: U.S. taxpayers are supposed to save at least 5 years of Federal and state returns (or is it 7?), along with receipts and other documentation. This is no small matter: careful record-keeping saved me when I was audited in the early 2000’s for a mistake my accountant made in calculating my business deductions. Because I could produce every receipt, the IRS determined that I owed no fines or penalties on the additional taxes I had to pay. But there’s another reason I save paper: as a writer, I need documentary evidence to reconstruct the past.
As a filmmaker, I need climate-controlled storage for my film and video footage, masters and hard drives, and because temperatures in my house fluctuate wildly, I have to rent a storage unit. My paper records also reside there, including all my manuscripts–or so I thought when I went through the boxes recently to try to find an old screenplay that a friend was interested in pitching for television. Although I found an early draft at home, the version I was looking for–updated a few years ago for technological reasons, i.e., cell phones–existed only on a CD. True to form, the CD was damaged, so down to storage I went to find the hard copy. An hour later, I’d opened every box, uncovering not only manuscripts but things I’d entirely forgotten I had kept: the correspondence from a brief long-distance relationship when I was 17; my high school poetry; my first attempt at a screenplay; and my abacus (lessons in which were required at my elementary school in Japan). This excavation provoked considerable grunting and cursing, to the probable consternation of the possibly homeless person who was hanging out with his possessions in the next unit. The only thing it didn’t uncover was the revised screenplay.
Because my father worked for a computer company, I’ve been hearing about the “paperless office” all my life. It’s a laughable concept in light of everything I’ve lost due to technology: short stories stored on floppies; saved mail when I’ve changed computers or servers; a novel when my computer crashed; and now this script. Clearly the answer is to keep hard copies of everything; if worse comes to worst, I can always scan or retype it.
Ironically,my travails coincided with a NYT article about Marie Kondo, a Japanese household organizing expert who, in addition to teaching folding techniques, advocates getting rid of everything that doesn’t “spark joy,” from socks to kitchen utensils. As for papers, she simply throws them all out, on the principle that “they will never spark joy, no matter how carefully you keep them.” My happiness-inspiring report cards, diplomas and awards notwithstanding, Ms. Kondo has apparently never encountered a writer, let alone the IRS, whose MO is the opposite of sparking joy. No matter: in light of the script I’m going to have to re-write again, I’m printing out everything from now on. But I am going to throw out those love letters, and maybe even that abacus.
March 7, 2014 § Leave a comment
It was written by Fallon Fox, a transgender Mixed Martial Arts fighter who believes roles should go only to people who essentially are their characters, rather than to actors capable of becoming their characters. Skill counts for nothing to Fox, who believes any trans actor could have rendered Rayon better than Leto, simply by virtue of being transgender. (By that measure, Matthew McConaughey shouldn’t have snagged the lead, since he is not a sexually promiscuous bullrider/electrician, but Fox makes no mention of him.) At the heart of Fox’s thesis are two assumptions: that shared experience equals authenticity, and that for specific roles, the transgendered, disabled, etc.–should be “just given a chance” to “become stars.” But the latter would render the acting profession an equal-opportunity reality show, while the former is simply untrue.
Far from being an asset, an actor’s close similarity to his character reduces objectivity, the quality essential to the creation of a three-dimensional character. As a non-female, non-transgender actor, Leto had to dig deep within himself to play Rayon. It shows: far being a man in drag (see Lemmon and Curtis in “Some Like It Hot,” Hoffman in “Tootsie,” and any number of Monty Python sketches), Rayon is fully realized. If she is an invention, she appears to be her own invention, not that of the actor.
Rayon has no parallels in western theater or film, but I immediately recognized her counterpart in Kabuki, where all roles are played by men. Onnagata, the actors who play only female roles, are the most celebrated of Kabuki actors, and for good reason. Like Rayon, they are not men imitating women. Rather, they are stylized, idealized females who are brought to life by men. Tamasaburo Bando, the greatest living onnagata, is neither young nor female, yet he provides a mesmerizing example of a young girl in “The Heron Maiden:”
A comparable alchemy exists in Cubism–specifically, in Picasso’s paintings of women. Figures are deconstructed and rearranged until they are radically changed, yet their femininity emerges in full force. The geometry of Cubism shows figures in greater complexity than in realistic painting, with its single viewpoint. There are also messages encoded in Picasso’s shifting angles and planes. In “La Reve,” below, the fact that Marie-Therese Walter’s face forms a heart speaks volumes about Picasso’s love for her, while the triangle of her hands points to her pubis–a scandalous detail that was missed by no one when the painting was new.
Deconstruction requires distance, which brings me back to Rayon. It is Leto’s remove from the character that allows him to explore her in archeological detail, something a transgender actor drawing on her own experience could not. The resulting character is profound, a human being that Leto embodies to stunning result. Like Tamasaburo Bando and Picasso, Leto never stoops to imitation; instead, he unlocks Rayon’s essence and reveals it to the world.