Taiwan New Cinema (sometimes abbreviated to TNC) is arguably one of the most rarefied of film movements, especially if you are in the UK where some of the important films have been very hard to see until quite recently. But although in strict terms represented by only a small group of films made between 1982 and 1986, the filmmakers concerned have since had a seemingly disproportionate influence on other filmmakers, especially elsewhere in East Asia. I’m not going to explain the whole background here. It is already very well-presented on the ‘Cinema of the World website‘.
I’m trying to remember when I first became aware of Taiwan New Cinema. Possibly it was an early screening of an Edward Yang film at the NFT in London but it may have been a brief season of films shown on Channel 4 in the UK when the channel was still cutting edge in terms of global cinema. I remember two Hou Hsiao-hsien films, A Summer at Grandpa’s (1984) and City of Sadness (1989). They may have been introduced by Tony Rayns, one of the few British experts on East Asian cinema at that time – certainly he fronted some of the Fifth Generation Chinese films on C4. Rayns does figure as one of the film personnel interviewed in this documentary film, Flowers of Taipei directed by Chinlin Hsieh and currently streaming on MUBI.
The film generally follows the familiar documentary conventions of a ‘talking heads plus film clips’ structure, but quite a few of the ‘witness statements’ are shot in interesting locations around the world. We meet filmmakers of all kinds as well as critics, programmers and festival organisers and some other non-film artists. Some speak directly to camera and others within short sequences in which they are ‘observed’ in conversations about TNC films. The film opens with an evocative montage of archive footage and a presentation by Lin Hwai-Min, founder of the Cloud Gate Dance Theatre in Taipei explaining the historical background. This then leads to a railway journey taking us through Thailand and a statement by the auteur director Apichatpong Weerasethakul explaining how he first saw Taiwanese films as a student in Chicago and how the films, especially those by Hou Hsiao-hsien, resonated with memories of his own youth and how he was encouraged to return to Thailand to make films.
Chinlin Hsieh is herself now based in Paris and that provides the next stop where we meet Pierre Rissient (consultant to Cannes Film Festival), the French filmmaker Olivier Assayas and others who are critics or festival organisers talking about what appealed to them about the emergence of TNC. We then meet Tony Rayns in Rotterdam, another important global film festival city, followed by a discussion in a pavement café in Buenos Aries involving the Argentinian filmmaker Martin Rejtman. He makes an interesting point in suggesting that because he was too young to have experienced the French New Wave in the 1960s, TNC was the ‘new wave’ for his generation. The interviews that come next in Japan, Hong Kong, Taiwan and China feature a galaxy of directors such as Kore-eda Hirokazu, Kurosawa Kiyoshi, Jia Zhangke and Hou Hsiao-hsien himself plus the actor Tadanobu Asano and many others. You can see a full list on the ‘Cinema of the World’ website referenced above.
Among all the interviews/conversations Hsieh includes clips from various films by the TNC directors, including several made since the 1980s. As the interviewees suggest, these films were often beautifully composed and they do convey something of the youthful vitality of the filmmakers in the 1980s and a real ‘feel’ for the country. But they also add to the mystery of the film for anyone who is coming to a screening without having seen many or indeed any of the films before.I recognised clips from two Hou Hsiao-hsien films, Millennium Mambo from 2001 and Café Lumière (2003) which is set mainly in Tokyo – Tadanobu Asano discusses his role in that film while sitting in the real bookshop where his character worked. There are also striking images from Edward Yang’s The Terrorizers (1986) and clips from many other films, some of which are clearly signalled in the text. But the question does remain as to exactly what Chinlin Hsieh hopes to achieve with her film.
I think that if you know some of the historical background and you have seen at least two or three of the films (preferably including something from the 1980s) you will have a good time and find the film useful and informative, especially in terms of the influences that TNC has had on other filmmakers in East Asia. I learned many things from the documentary and it helped to explain the links between some filmmakers. I hadn’t known or perhaps hadn’t thought about Kore-eda Hirokazu’s family links to Taiwan for instance and I was prompted to think more about the ‘modernity’ of TNC compared to the Fifth Generation films in the PRC. Both sets of films emerged in the early 1980s and both ‘arrived’, at least in the UK, around roughly the same time. Why then did the Fifth Generation films ‘take off’ and the TNC films struggle for distribution? Partly, I think it is to do with the general profile of the two countries. In the 1980s I think I was much more supportive of the PRC and dismissive of Taiwan. Since then I’ve changed my mind. To some extent, I’ve gradually reversed that view and the development of TNC and the ‘democratisation’ of Taiwan has been an important part of my shift.
As a film in its own right Flowers of Taipei is definitely worth watching. It has a great deal to offer but please try to read up on the background and try to see some of the TNC films. The only sad aspect of the film, watching it in 2022, is that there are relatively few women featured as filmmakers in a documentary made by a woman.
Dragon Gate Inn (a.k.a. Dragon Inn) is one of the best known and most influential wuxia films by the Chinese director known as King Hu. Both this film and the equally celebrated A Touch of Zen (1971) are currently streaming on MUBI. Dragon Gate Inn is also available on separate Blu-ray editions (Masters of Cinema in the UK and Criterion in the US) of the 2013 restoration of the film. I remember these films from the 1970s in the UK in cinemas and later on prints broadcast by Channel 4 and I think I must have seen at least extracts from then but it wasn’t until I bought a DVD of the 1992 remake that I really began to explore wuxia – more of that later.
King Hu was born in Peking in 1932 and attended art school before joining the flow of exiles to Hong Kong in 1949. He joined the Shaw Brothers Studio in 1958 a nd worked in various capacities on the studio’s Mandarin films and came under the influence of the Taiwanese director Li Han-hsiang. Hu directed his own films starting in 1965 and it was his second film, Come Drink With Me (1966) which introduced his update to the wuxia. Soon after this he left Shaw Brothers, moving to Taiwan where Dragon Inn was produced for the Union Film Company – a local producer giving Hu the chance to try out his own ideas.
Wuxia is an ancient Chinese form of fantasy literature that in the 20th century developed in new forms such as newspapers and magazines and, soon after, cinema. The term refers loosely to the idea of ‘martial chivalry’ and the idea that highly trained warriors would roam the country righting wrongs. After 1949 the nationalised Chinese film industry reduced its reliance on these kinds of action genre films and the development of the genre fell to the exilic directors in Hong Kong and Taiwan. There is a suggestion that wuxia began to be influenced by Japanese chanbara (swordplay) and Japanese cinema was accessible in HK and Taiwan. King Hu developed a particularly elegant and ‘open’ style of traditional wuxia in which he maintained roles for female martial artists and staged swordplay in spectacular natural environments, presented in CinemaScope formats and with traditional music scores.
The plot of the film is relatively straightforward. In 1457 AD, during the Ming Dynasty period, the Empire is being controlled by a group of eunuchs in the Imperial Palace who have already framed the Defence Minister Yu as a traitor and executed him. His two surviving children are to be sent to a remote destination in the desert but the Dong Chang ‘Eastern Agency’, in effect a military group controlled by the eunuch Ciao (Ying Bai), has been ordered to ambush and kill the children and their guards. Their first attempt to do so is thwarted by two sibling warriors (Polly Ling-Feng Shang-Kuan and her brother played by Han Hsieh) and the eunuch’s men decide to descend on the Dragon Gate Inn which is the children’s ultimate destination. The Eastern Agency announce themselves as working for the Ministry of Justice, expecting to find some Imperial Guards at the Inn, but they are not expecting the presence of other independent warriors including master swordsman Xiao (Chun Shih) and the innkeeper Wu (Chien Tsao) who turns out to be one of Yu’s warriors. At the inn a series of encounters between the Eastern Agency troops and the four warriors loyal to Yu’s memory escalates and Ciao himself arrives to try to finish the job. The ending may be predictable in that ‘good’ triumphs over evil, but each contest is different and the narrative is gripping throughout.
There are several reasons why Dragon Gate Inn became a massive hit in Taiwan and later Hong Kong (where Shaw Brothers delayed the film’s release to help one of their own films. Whatever you might think of action films and ‘martial arts’ films in particular, watching this film for ten or twenty minutes will convince you that Hu was a master filmmaker. Hu was originally an actor and an art designer before becoming a writer-director. In wuxia the characters are individuated through action and the visual qualities of their performances, including facial gestures and body postures as well as their martial arts skills and athleticism. Hu handles his actors well and he makes excellent use of his resources. There is just one studio set in the film as far as I can see – the inn itself which offers many opportunities for imaginatively-staged action set pieces – overturned tables, staircases, roofs, balconies, balustrades, windows/doors etc. This is then contrasted with the vast open spaces of deserts, mountains and river-beds. The Taiwanese interior offered so much more than the limited spaces of Hong Kong and Hu presents them on screen using CinemaScope ratio (2.35:1) and often extreme long shot framing by Hua Hui-Ying. But what makes him a special director is the ease with which he shifts from extreme long shot to close-up and a whole range of framings. His staging in depth is equally impressive.
Hu’s knowledge of Peking Opera informs the staging of his swordfight sequences and these are presented without the later wire work. Much is achieved by the editing which suggests movement rather than presenting it directly. The final ingredient is the music score by Chow Lan-Ping which is evocative of Japanese as well as Chinese cinema. Put all these ingredients and Hu’s skills together and stand back. You can recognise now that Hu’s masterpieces comes at a particular time in the late 1960s and early 1970s when American, Japanese and European cinema are converging around the Japanese chanbara and Sergio Leone and Sam Peckinpah’s Westerns (these latter two directors equally drawing on Kurosawa’s work). We might look even further back to John Ford Westerns (which influenced Kurosawa). The isolated inn in the desert is in many ways similar to the Edwards homestead in The Searchers or the inn in Stagecoach, both set in the landscapes of Monument Valley.
Dragon Gate Inn was more than a major hit film, it raised expectations of what a wuxia film could be and without it the later global blockbusters by Ang Lee with Crouching Tiger, Hidden Dragon (2000) and Zhang Yimou with Hero (2002) and House of Flying Daggers (2004) would not have had quite the impact they eventually achieved. But before that, Hu’s success encouraged the filmmakers of the Hong Kong New Waves with Wong Kar-wai’s Ashes of Time (1994) and Ann Hui’s Romance of Book and Sword and Princess Fragrance (both 1987). I haven’t seen these last three titles but my own introduction to appreciation of wuxia came through films produced by Tsui Hark in Hong Kong and starring action heroes such as Brigitte Lin and Michelle Yeoh. In particular, I enjoyed the remake of Dragon Gate Inn (New Dragon Gate Inn, 1992) with Brigitte Lin, Tony Leung Ka-fai and Maggie Cheung (as the inn-keeper) and Donnie Yen as the evil eunuch. The remake uses standard modern widescreen (1.85:1) and the exteriors are limited by comparison, but the performances and dialogue as well as action choreography make for an entertaining film.
In Taiwan, King Hu is still an important figure in Taiwanese film history and his status was confirmed by Goodbye Dragon Inn (Taiwan 2003) in which the auteurist direct Tsai Ming-liang constructs a narrative around the final screening at a major classic single screen cinema. Only a few fans are present and various encounters take place between them during a screening of Dragon Inn. I do struggle with Tsai’s films but I saw this one in Bradford with a small audience in Pictureville cinema if my memory serves. I wish I’d seen the whole of Dragon Inn at that point. I would have perhaps made even more sense of Tsai’s tribute.
I recommend the Blu-ray by Masters of Cinema (which also includes a DVD version of the film). The extras include a David Cairns visual essay and a newsreel of the films opening in Taipei plus a booklet with pieces by Tsui Hark, Tony Rayns and Edmond Wong. The Criterion release has similar material by different scholars/industry personnel/actors.
(My apologies about names for actors and crew in this posting. The various sources I’ve consulted don’t use either the Wade-Giles romanisation of Mandarin names (as in Taiwan at the time) or the Hanyu Pinyin which replaced it in the PRC in the 1950s consistently and I may have unintentionally mixed them up.
Trailer for the Criterion Blu-ray release:
It’s striking that a two and a half plus hour melodrama doesn’t quite give enough attention to some of the characters. That’s not to say that the script by Chung Mong-hong and Chang Yao-sheng, is baggy, more that it is so rich in its characterisation; Chung also directed as well as photographing the film under the pseudonym Nakashima Nagao. It’s a family melodrama featuring, what Han Cheung, of the Taipei Times, tells us is a typical emotional landscape of a Tawainese family:
This kind of family dynamic is fairly common in Taiwanese society. Although every family member deeply cares for each other, they shut each other out and even say hurtful things, often preferring to secretly ‘help’ in ways that cause even more discord. A-wen’s character exemplifies this archetype — frail, crooked and wrinkled but unwilling to bend even a little bit.
A-wen is the putative family patriarch (Chen Yi-wen) who works as a driving instructor but is clearly himself forever learning about the responsibility and roles of a father and husband. The films starts when one of his sons, A-Ho (Wu Chien-Ho) takes part in an eye-popping assault that makes it appear we are watching a gang movie and not a family melodrama. He’s indicted and receives no support from dad in the courtroom. We spend some time in juvenile detention with A-Ho during which his mum, Miss Qin (Samantha Ho), learns he’s got his girlfriend pregnant. Miss Qin is the bedrock of the family and it’s questionable, from a western perspective, why she doesn’t chuck her husband out.
They have another son, A-Hao (Han Hsu Greg), who’s a dreamy youngster trying to get into medical college. His character is somewhat under drawn and a shocking narrative turn suffers from this. Similarly, A-wen’s girlfriend is given little space to develop as a character and disappears before the end.
There are other complications (are you keeping up?) as when A-Ho is freed his old partner in crime, the superbly named Radish in a chiling performance by Liu Kuan-Ting, returns to mess up his rehabilitation.
As you can see there’s plenty of melodramatic meat and this is served up with some stunning cinematography where green and red predominates giving a sickly and violent hue to a often hyperreal mise en scène, particularly in the night scenes. It’s not surprising that the film was a big winner at the Taiwanese Golden Horse awards (for Chinese language films), including best film, director and for Chen Yi-wen and Liu Kuan-Ting.
Love Education is a Chinese family melodrama presented as a ‘quality film’ which has made appearances at major film festivals in Asia such as Busan and Hong Kong, winning several prizes. Strangely, it doesn’t seem to have made much impact outside East Asia, despite being a film by the celebrated Taiwanese singer, actor, writer and director Sylvia Chang. I was just able to catch it on its UK MUBI run via VOD. Sylvia Chang acted in Ang Lee’s Eat Man Drink Woman (Taiwan-US 1994), a similar kind of family melodrama which got a wider circulation in the West, presumably because of Lee’s American contacts. I was reminded of Lee’s film but oddly I thought Love Education was in some ways more ‘universal’ as a narrative.
‘Love Education’ seems a strange English title. Google suggests that the Mandarin title was originally ‘Love and Love’, which isn’t much clearer but makes more sense at a simple level. The story pivots around Sylvia Chang’s own character Qiu Huiying, a woman in her fifties approaching the expected retirement age for a female school teacher in an unnamed ‘second tier city’ in the PRC. The narrative begins at the bedside of Huiying’s dying mother who is having visions of joining her husband in paradise. (Short fantasy/dream sequences feature a couple of times in the film.) Huiying is desperate to hear her mother’s dying words and convinces herself that she has asked to be buried with her husband. This is problematic since the grandfather’s remains have been returned to the village he left way back in 1946. Huiying determines to go the village, exhume the remains and rebury them in the city. She sets out with her patient and probably long-suffering husband Yin Xiaoping (played by the Fifth Generation director Tian Zhuangzhuang) and her more wilful daughter Weiwei (Lang Yueting). But when the trio arrive they discover that ‘Nanna’ (Wu Yanshu), grandfather’s first wife, has vigorously defended his remains since they were returned to the village in 1996. Despite not having seen him for 50 years, Nanna still believes he is her husband and she is determined to join him in his grave when her time comes.
Weiwei has a job with a TV company. She films the melée when Huiying tries to have the grave opened and Nanna physically defends it (with the support of the villagers). This footage will lead inevitably to media coverage – in the week which has seen ITV taking The Jeremy Kyle Show off air in the UK this seems even more tragic. As well as this central narrative, there are two or three sub-plots, the most developed of which involves Weiwei and her boyfriend, Da, a musician. Huiying and Xiaoping also have their own minor sub-plots not directly linked to the central narrative. The title could refer to the three family members and Nanna, each of which has to learn about/reflect on what ‘love’ means in their various relationships.
I think that most of the reviews have focused on the family relationships, comparing the film with an earlier Sylvia Chang film, 20:30:40 (HK-Taiwan-Japan 2004). I’ve not seen this film which deals with three women at those age points in their lives. Clearly there is a parallel in Love Education with Weiwei in her 20s, Huiying in her 50s and Nanna nearly 90. However, I’m surprised that relatively few comments have been made about the satirical possibilities of the central issue of the burial rights. The three women represent both the personal, familial issues the three women face but also the three different periods of Chinese social history. This is where I think the narrative is universal. It is about tradition v. modernity, rural v. urban and social class divisions about cultural norms. I was reminded strongly of the Cuban satire on bureaucracy by Tomás Gutiérrez Alea, Death of a Bureaucrat (1966), in which a widow cannot claim her pension because her husband’s ‘worker’s card’ has been buried with him and she needs the card to get an exhumation – cue bureaucratic meltdown. There are many other similar stories I’m sure. One that comes to mind is Guelwaar (Senegal 1992), Sembène Ousmane’s satire on religion and politics. A different issue (a Christian political activist has been buried in a Muslim cemetery) but the same sensitivities about burial rights and exhumation. In Love Education, Nanna is the pre-revolutionary peasant woman who is married at 17 in 1945 when the Civil War is replacing the war against Japan. Her husband leaves to seek work a year later and she doesn’t see him again but she remains loyal and her ideas about ‘love’ are represented by the ‘chastity arch’ built on the outskirts of her village. Huiying is the single child of born in the late 1950s/early 1960s who would be a child/young teenager during the Cultural Revolution (and would also ‘lose’ her husband Xiaoping to the PLA while she presumably trained to be a teacher. Weiwei, born in the 1990s is the ‘beneficiary’ of the PRCs rapid economic growth during her lifetime. If we accept this then we have to try to understand how the current society responds to the two older women’s claims to ‘rights’ to a burial place/resting place for the ashes of the grandfather. The city records before 1978 have been lost and with them the proof of a 1953 wedding. In the village, Nanna has no evidence that she was formally married, even though the villagers accept that she was.
I was partly pushed down the route of satire/social commentary by memories of a number of Zhang Yimou films. Perhaps I was prompted by the casting of Tian Zhuangzhuang? Just two examples: in The Story of Qui Ju (1992), Gong Li plays an unlikely peasant woman who pursues a complaint against a village chief through several tiers of Chinese bureaucracy. That film was received badly by officials but Not One Less (1999) was seen in the West as pandering to the same authorities. A 13 year-old schoolgirl Wei is left in charge of a remote village school. When a boy leaves the village she sets out to find him to fulfil her task of keeping all the children in school. In this she is eventually helped by a sympathetic TV crew who feature her story on the local news. I’m not suggesting that Sylvia Chang intended any references to the films I’ve mentioned or that she intended any kind of ideological analysis in her social commentary. Audiences will read films as they see fit. All I would say is that Love Education is worth analysis into what it might be saying. It’s interesting, for instance, that Weiwei is to some extent ‘redeemed’ by the narrative – she is whiney and brattish in the opening scenes – and she befriends Nanna in unexpected ways. She isn’t directly related to Nanna but the closeness of grandchildren and grandmothers is again a universal phenomenon. But how do we read it here.
Overall, I thought all the performances were very good – Xiaoping and Da as characters are more involved in the narrative than my outline might have suggested. The film is beautifully photographed by Mark Lee Ping-bin, well-known for his work with Hou Hsiao-hsien and other auteur directors. The photography is matched by the editing of Matthieu Laclau who has worked on the last three Jia Zhang-khe films. The music score, which I enjoyed very much, is by Huang Yun-Ling.
I knew this was a ‘Chinese’ film but at first I couldn’t place its location. The sexual action early in the film suggested it wasn’t the PRC and I guessed it was either Hong Kong or Taiwan. The location in the openings scenes is in any case not meant to be instantly recognised since this is a genre narrative involving SF and film noir. The narrative is in four parts (three main parts and a short coda) each of which takes a step back in time from the future to the present and then to the past. The story focuses on a single character, Zhang Dong Ling, and explains how and why he does what he does in the future section.
Writer-director Ho Wi Ding is from Malaysia, but trained at the Tisch School in New York and now he works out of Taipei. He draws on several genre traditions from different countries in creating both the narrative world and its ‘feel’ in this film. I’ve seen a review that suggested that there is something of early Wong Kar-Wai in the film and I can also perhaps see something of Johnnie To. The film’s cast is drawn from Taiwan, China and France. It’s also photographed by the French cinematographer Jean Louis Vialard. The credits suggest that there is also a South Korean production element. One reviewer has suggested that in its futuristic mode the film suggests a reversal of the Blade Runner setting — an Asian future with elements of Americana.
I found the film to be well acted and there are some interesting ideas in the SF section, especially in terms of identity and chip technology as well as surveillance and drones. It’s frightening how plausible these developments seem in 2019. The future is seen as a society where everything is experienced through and with technology. The representation of women seems exploitative and female characters crave ‘rejuvenation’ devices. Most reviewers agree that the strongest section is that depicting the past and Ning Ding as a female crime figure is singled out for her performance so perhaps overall the film manages to avoid charges of misogyny.
Cities of Last Things was well received at Toronto in 2018 and it may do well in some markets. I wonder if it will actually play in the PRC? It didn’t totally convince me and at times my attention wandered. Perhaps some sequences are too familiar in genre terms. I’m also not keen on the title. For some reason I just can’t remember it and that can’t be a good thing. However, don’t let that put you off, it’s definitely worth a look if it comes your way.
I had somehow gained the impression that this was not going to be the best of director Hou Hsiao-hsien’s recent work, but I enjoyed it a great deal. Certainly, if I hadn’t seen Millennium Mambo (2001) and Le voyage du ballon rouge (2007) I would have found it more difficult. As it was, I was prepared to go along with its gentle narrative flow and just observe a new, but still East Asian, perspective on the life of Tokyo’s suburbs, coffee shops and railway systems. The railways are the giveaway clue and this is a film commissioned by the Japanese studio Shochiku to commemorate the centenary of their famous director Ozu Yasujiro in 2003. I take the title to be a play on words evoking film history and the coffee shop (what would have been a bar in Ozu’s Tokyo) which forms the alternative setting to the railway.
The central character in the narrative is Yoko, a young writer from Tokyo who is researching a Taiwanese musician/artist from the 1930s (Jiang Wen-Ye (1910 – 1983). She has just arrived back from Taiwan and she spends time with her parents who still live in Takasaki, a city in Central Japan 100km away by rail. Later she meets up with her friend Hajime, a bookseller in Tokyo with a railways obsession. There is very little plot but part way through the narrative Yoko reveals that she is pregnant.
I’ve read a lot of comments about the film and what many of them miss is that although Hou’s film is undoubtedly an art film, Ozu produced mainstream entertainment, albeit for what I assume to be an upmarket audience. This is an important point because although loving Ozu marks anyone out as a cinephile today, in the 1950s and 1960s he would be a ‘popular’ director. Hou, however, is definitely for cinephiles. However, Hou knows how to sell a film. In his earlier career when he was a leader of Taiwanese New Cinema, he invariably cast non-professionals. Here he casts Yo Hitoto, a Japanese pop singer in her first acting role, as Yoko. Hajime is played (in very relaxed style) by one of Japanese cinema’s leading stars, Asano Tadanobu.
Café Lumière is a very easy film to watch, but arguably a difficult film to read. Mark Lee’s camera frames characters in careful, often static, compositions in Hou’s usual recent style – i.e. through doorways or windows, down corridors, round corners etc. Outside the houses and coffee shops it offers us long takes in long shot, observing the world and Yoko’s journey through it. The shots of trains and trams are beautiful. One shot of a minute or so shows a scene in Tokyo with three railway lines at different levels crossing over each other – and across a river. It’s as if we are looking into a model railway layout or watching a scene from an anime. I love trains but I can understand that for many they are not particularly interesting. And this is what makes the film problematic for a mainstream audience. Comments on the film complain about particular scenes, why are they doing this or that? There is a desire for narrative, a need to be told something, for actions to be in a chain of cause and effect – for the story to mean something in the way that David Bordwell and Kristin Thompson argue constitutes a typical Hollywood narrative. But this story doesn’t have an ending, it doesn’t really have a direction. What we see instead is a family and a relationship between friends. In many ways this is a ‘realist’ film par excellence since it corresponds to the ways many of us live our lives – we don’t lurch from one dramatic crisis to the next, sometimes what we aim to do isn’t achieved, we can’t think of things to say, we’d rather just stare out of the window.
Café Lumière could be described as a postmodern narrative, one in which references are made to other ‘texts’ on several levels. The situation of the unmarried daughter and her parents’ concern features in both Ozu’s Late Spring (1949) and Early Summer (1951) and one scene is very close to that in Tokyo Story (1953) when the parents visit their widowed daughter-in-law who has to borrow something from a neighbour in order to offer them hospitality. Hou doesn’t attempt to copy Ozu’s compositions directly but he achieves something of the same tone. The obsession with Tokyo’s railways emerges not just through Hajime’s actions as a character but also the camera’s seeming obsession in almost fetishising train images as if exaggerating Ozu’s occasional glimpses of trains simply for effect. Yet railways also act as triggers for memory – Yoko spots the station cat which she remembers from her childhood in Takasaki when she took the train to school. It’s also interesting that she lives on a tram route in Tokyo, one of the last two remaining from Ozu’s Tokyo. None of these references will mean much to audiences unaware of either Ozu or Taiwanese-Japanese history but this is the nature of film art for a cinephile audience.
The little details that emerge about the Taiwanese boyfriend and from Yoko’s meeting with Jiang Ewn-Ye’s widow and daughter point to a ‘discourse’ about a personal and cultural history that brings together China, Taiwan and Japan over the last century and which is mirrored in the histories of the film industries in these countries (and which also involves Hong Kong).
Hou is now in his 60s but still wishes to represent a younger generation – even when it is via the incomprehension of their parents. Fortunately, for me, the occasional musical accompaniment, which I think refers to the composer who Yoko is researching, was much easier on the ear than the techno of Millennium Mambo.