I watched Bastards twice when it came to the UK in early 2014. I even introduced the film for an audience but I knew that I needed to see it again at a later date and when it appeared on MUBI this month I watched it again. Some films by Claire Denis make, for me, an instant impact (Beau Travail, 35 rhums). But Bastards is more like L’intrus in demanding long retrospection. My notes from 2014 reveal that I wasn’t sure whether Bastards was a film or an installation – a work of art, a dissection of genre, mood, style, ideology and much more. But I’d done my homework, I knew where the ideas came from and now I think I see how they come together.
In the film’s Press Pack, Denis tells us that she needed to find a story idea quickly to exploit a production opportunity that suddenly arose. Whereas in 35 rhums she turned to Ozu to help her tell a personal family story, in this case she turned to Kurosawa and his noirish take on Hamlet, The Bad Sleep Well (1960). Kurosawa’s tale of a man (Mifune Toshiro), who marries an industrialist’s daughter as part of a strategy to avenge his father’s suicide, provided her with a protagonist, an outline story and a title (the Kurosawa film was titled Les salauds se portent bien in France). But Denis and her co-writer Jean-Pol Fargeau needed another character as well:
In the film, all seems normal, everyone has a family, children are collected from school, they are given afternoon snacks – even the divorced couple manages to handle their relationship pretty well. But there’s the young woman. She’s from another state of the world.
She comes from another character who has always been with me: Temple, the female character in William Faulkner’s [1931 novel] Sanctuary. When I was myself an adolescent, that book transformed me. I wasn’t frightened at all, on the contrary, the last chapter between father and daughter in the Luxembourg Gardens in Paris gave me a rush, and a certainty that girls must deal with their sexual misfortunes by themselves. Temple takes out her compact and looks at herself. (Claire Denis interviewed in the Press Notes)
I confess that I tried to read Sanctuary but struggled to finish it. But I can see how Denis used the ‘Temple’ character in her script. Let me try to outline Bastards without spoiling the narrative. The brilliant Vincent Lindon (up there with the very best in global cinema) is Marco Silvestri, a ship’s captain on an oil tanker who is forced to abandon his ship in an unnamed port and head home for Paris where he finds disaster has struck the family of his sister Sandra (Julie Bataille) and brother-in-law, his buddy from training school. His next action is to investigate what or who is behind the tragedy that he finds on arrival. The camerawork and editing by Denis regular Agnès Godard and new recruit to the Denis team, Annette Dutertre presents the ellipses in the script so the timing is not clear, but we see Marco moving into an apartment where one of his neighbours is Raphaëlle (Chiara Mastroianni) with her young son. Only later do we realise that Raphaëlle is the mistress of Edouard Laporte (Michel Subor) and that Marco has identified Laporte as the cause of the collapse of the Silvestri family shoe factory business. A telling line of dialogue in these opening scenes comes from the nephew of the concièrge of the apartments who when challenged by Raphaëlle explains that he is filling in for his aunt – “It’s normal, it’s family business”. Marco is about to threaten one family, unaware of some of the secrets within his own family. But later we we will understand that he had withdrawn from the family business to go to sea and that his own marriage has ended with his two daughters living with their mother. This is certainly a film noir and a very dark and very disturbing noir, something emphasised by shot compositions and Stuart Staples’ music. The ‘Temple’ character is Marco’s niece Justine (Lola Créton) who he finds in a psychiatric hospital. What has put her there?
For a production put together quickly, Bastards is a complex work, finely detailed with numerous clues and narrative links that don’t immediately register. It helps that most of the cast and creative collaborators like Godard and Staples are Denis regulars. Alongside Michel Subor we get to see Alex Descas and Grégoire Colin as familiar Denis performers. Vincent Lindon was the protagonist of Vendredi Soir (France 2002) and Nicole Dogué from 35 rhums has a minor role as a Police Inspector. The three central women in the story are all Denis first timers and she said that she wanted them to be dark-haired ‘Mediterranean types’. They are all very good and very much part of the noir narrative. Bastards is a brutal film – ‘dangerous’ or even ‘deranged’ as one blogger has put it – and misogyny is suggested by the presence of a ‘Temple’ character. However, as is usual with Denis, the women are not passive victims, even when violence of different sorts is directed towards them. Nor are they simply ‘good’. The men are wretched and all tainted in some way but the women are also implicated or even directly involved. Which one is the femme fatale? Perhaps they all are?
I’ve read a number of reviews of the film and interviews with Claire Denis. One of the best is on the cinema scope online website by Jose Teodoro. He suggests something that I also experienced. On a first viewing the film sees dreamlike and floating. The one or two short sequences that might be dreams or flashbacks are disorientating. The ellipses confuse the sense of a narrative drive. But on later viewings we realise that the story-line has a strong narrative drive. As Denis explain, we only gain an insight into the narrative data as Marco himself discovers things. Marco is the key character and he defines the noir narrative as much as the formal elements of cinematography, mise en scène and music. Teodoro suggests he is like a Robert Ryan figure who might be in a film noir or a Western. That’s a good call I think. Bastards made me think of a 1950s film noir, something as cold and brutal as The Big Combo (1955) or neo-noirs based on the novels of Jim Thompson. Vincent Lindon’s star persona is ideal. He looks like the hard man who could sort out any mess, but there is both an ‘ordinariness’ and ‘working stiff’ quality that makes him vulnerable. In Bastards, he has all the accoutrements, including a vintage Alfa-Romeo and a taste in expensive shorts but he is also flawed. There is a strong erotic spark between him and Chiara Mastroianni’s Raphaëlle but Marco is also the most naïve character and we know that he is the doomed man of the noir.
I’m so pleased that I watched Bastards again. I realise I saw things much more clearly this time. Significantly, perhaps, I remembered most scenes but I’d repressed the detail of the harrowing closing scenes. How did I feel at the end? The film is so dark that I might have despaired but it is so beautifully crafted and intelligent that somehow I felt uplifted by a beautiful work of art. That’s Claire Denis for you. I know many people don’t get her films, but for me they define what cinema can be. One final point, the film was shot digitally which both created problems with lighting but also allowed more flexibility. In interviews Denis explains this in some detail.
The Toronto festival trailer:
The new version of The Magnificent Seven is an entry in a major global franchise. The universal elements in the film’s story have been around for a very long time. Robin Hood, for instance, is a story in which a group of outlaws protect villagers from the Sheriff’s men. But the specific story structure of seven ‘professionals’ recruited to protect a village comes from the imagination of Kurosawa Akira and his collaborators and the folk tales and history of 16th century Japan that created the 1954 film Seven Samurai, widely regarded as a classic action film. Seven Samurai prompted the original Hollywood remake in 1960 and several sequels. In his chapter on ‘Remaking Seven Samurai in World Cinema’ in East Asian Cinemas (eds Leon Hunt and Leung Wing-Fai, I. B. Tauris 2008) David Desser explores the influence of the film on a range of productions in Hong Kong and India as well as in the US. My interest is in the extent to which the new film draws on Kurosawa and how much is lost through the process of adaptation. The scriptwriters of the new film, Nic Pizzolatto and Richard Wenk, are credited alongside the original writers Kurosawa, Hashimoto Shinobu and Oguni Hideo. I note that Pizzolatto is a novelist who has written for the TV serials True Detective and the US remake of The Killing, and that he has also taught writing – all of which might give some hope that he could make good use of the original script.
There are certainly aspects of the original script still present, but the new film is 133 mins long, roughly 65% of the running time of the Kurosawa film, so quite a lot is missing (there is no ‘padding’ in Seven Samurai). The location of the story has moved north from the 1960 version and re-located in the Sierra Nevada (“three days from Sacramento”) in 1879. This makes sense since Seven Samurai was similarly based in the mountains in an isolated village. The date and setting make the new film a ‘mountain Western’ with gold mining. Here is the first problem in that the townspeople of Rose Creek don’t have a visible farming community and their attachment to the land is symbolic rather than being portrayed realistically. (In the original, the bandits have already been to steal the rice harvest and are expected again for the barley harvest.) The new script isn’t quite sure what to do with the gold miners and it doesn’t have time (or enough imagination?) to represent farming. Instead it introduces the villain as a capitalist exploiter and the main motivation of the townsfolk to be expressed through Emma (Haley Bennett), a woman who wants “righteousness” after her husband was killed by the exploiter “but will take revenge”. A similar figure was a minor but important character in the original. Apart from the preacher, none of the other townspeople is given a narrative function as such. Because of this, Kurosawa’s main theme is lost.
Seven Samurai is about a distinctive clash of caste and class presented as a humanist epic. The farmers in the isolated village normally despise the samurai, whose societal role as warriors employed by feudal lords is under threat during the 16th century when many of them are unemployed, becoming ronin or ‘masterless samurai’. The samurai who are recruited to help the farmers are poor and hungry – they will fight for three bowls of rice a day. But they are also men of honour, so they will fight to maintain that honour. Kurosawa makes this explicit and deeply moving by a decision to employ what was already becoming his trademark, the ‘master and apprentice’ roles within the group of samurai. Shimura Takashi as Kannei is the ‘master’, the older man who is a wise warrior, a skilled fighter and a leader of men. Katsushiro (Kimura Isao) is the young man, the devoted follower and the one with most to learn because he is distracted by a young woman from the village. Shimura was the actor used most by Kurosawa. But he isn’t the star of the film. That’s Mifune Toshiro. Mifune plays Kikuchiyo, the man who would be a samurai. His secret will only emerge later when we learn that he was a farmer’s son and that he had been abandoned as a baby during a raid by pirates. Kikuchiyo forms the bridge between the samurai and the farmers. He understands both and despises both, yet supports both. It is his human story that reveals the film’s theme. The genius of the Seven Samurai script is that we learn about a wide range of characters – so there are individual stories – but those stories also inform the overall narrative about a society in which both farmers and samurai/bandits are suffering (but in which the farmers will be the long-term winners).
The script for the new film struggles to find the same sense of coherence. We do learn something of the ‘back stories’ of ‘Chisolm’ (Denzel Washington) Goodnight Robicheaux (Ethan Hawke) and a few others, but these stories don’t relate to the overall narrative in the same way as they do in Kurosawa’s film. Chisolm does have a personal reason to fight, but like Emma’s motivation it is about revenge against the villain, not about honour. Revenge is not a motive to trigger carnage on the scale depicted here. At the end of the Seven Samurai, the three survivors are the ‘master’, the ‘apprentice’ and the second in command. The other four samurai have been killed and the master observes, as planting begins for a new crop, that the farmers have won. I suppose I shouldn’t spoil the ending of the new version, save to note that what it seems to do is to highlight the new ‘diversity’ amongst the defenders of the village. Yet the weirdest thing about the whole film is that presence of a black law enforcement officer (Chisolm), an East Asian gunslinger, a Comanche warrior and a woman leading the townspeople is never really commented upon. Director Antoine Fuqua has said that he wanted to make the kind of Western that he watched as a child with his grandmother. In this sense his film is ‘colour-blind’. But this is a film set in that period of Western history when the four ‘minorities’ he presents in the narrative were actively engaged in conflicts in the ‘real West’ as well as the Hollywood ‘revisioned’ West of movies from the 1970s onwards. It’s as if movies like Harry Belafonte’s Buck and the Preacher (1972) never happened. In The Magnificent Seven we see the gamblers and saloon girls leaving town when the attacks begin, but in McCabe and Mrs Miller (1973), the brothel-keeper played by Julie Christie is a new kind of female entrepreneur to stand alongside the school teacher and the homesteader as a new female type – and a representative of capitalist enterprise. Instead of running away she would consider selling out to the kind of capitalist exploiter who threatens the town in the new Seven. The East Asian character is again not investigated in any way, even though 1879 was some 10 years after Chinese workers had helped build the first transcontinental railway in the US. Chinese migrants (and therefore East Asians generally) would have been part of the life of many Western towns. I’m not sure how a Korean would have got there, but the point is that Fuqua seems fairly cavalier about both ‘real’ history and the myths developed during the declining years of the Western as a mainstream genre. By contrast, Kurosawa’s historical representations were essentially ‘realist’ with careful research to get things ‘right’.
Kurosawa famously built his village in the mountains, for the most expensive film in Japanese history at that point. He built it to specifications with the various action sequences in mind. Fuqua presumably built his own town on location for the same reasons. Unfortunately he doesn’t seem to have thought so much about how to shoot the action scenes. The only thing I remember from the great battle is the bizarre sight of Denzel Washington performing a riding stunt worthy of a Roy Rogers movie in order to shoot a bad guy. Fuqua did choose to have a church at the centre of the action and this was a good decision, conjuring up a whole host of Westerns, but again I don’t think it was thought through fully. Kurosawa set his battle in the midst of howling winds and torrential rain with swordsmen struggling in a sea of mud to great effect. Nothing as exciting happens in the new film. However, I should record that I actually enjoyed watching Denzel and co. even as I was ticking off the missed opportunities. The film was entertaining, it just wasn’t ‘special’. Seven Samurai still stands at No 19 on IMDb’s all-time list of the Top 250 movies and for good reason. It has a great story, human values, engaging characters, terrific performances, photography and editing rarely bettered, a wonderful score and Mifune on fire. See the trailers below for a quick summation of the differences.
Throne of Blood is one of the best-known films by Kurosawa Akira. It was highly-praised in the West but not so warmly received in Japan. The reasons given for this difference in reception are (1) it is an adaptation/version/’re-imagining’ of Shakespeare’s Macbeth (2) Kurosawa used elements of noh theatre in a jidaigeki or period film, which in Japanese Cinema would traditionally have been influenced by the more populist kabuki theatre. The result is that the film ‘as a film’ has been rather obscured by the metatext about its status as Shakespeare and ‘Japaneseness’. That’s a shame because it is a great Kurosawa movie with a terrific performance by Mifune Toshiro and a wonderfully imaginative representation of time and place – forests, castles and windswept and fog-bound heathland.
The following notes have been adapted from material given out on a recent study day on Kurosawa:
This version of Macbeth is transplanted to the early part of the Sengoku period of civil wars in Japanese history (1467-1573). This assertion is partly based on the absence of firearms. These were important in the wars of the later 16th century that eventually produced the settlement of the Tokugawa Shogunate (otherwise known as the ‘Edo’ Period – Edo is the old name for Tokyo). During the long period of civil wars, the Japanese Emperor was confined to Kyoto and warlords vied for power in different provinces across Japan.
Although many Japanese filmmakers are associated with jidaigeki, these tend to be based on traditional stories that had become kabuki plays during the Edo period. Kurosawa was an innovator in staging much more historically accurate (more realistically detailed) films from the Sengoku period and the final warring period before the triumph of Tokugawa Ieyasu in 1603. Seven Samurai, Hidden Fortress, Kagemusha and Ran are the other Kurosawa films with this period setting.
The actions of the characters in Throne of Blood are consistent with those of the period in Japanese history – although as Stephen Prince (2003/2010) points out, the wars were perhaps not as bloody as Kurosawa makes them. But he was creating them from a 20th century perspective – informed by his own experiences of war and disaster.
Noh and kabuki
Japanese cinema developed roughly in parallel with cinema in the West and filmmakers such as Kurosawa were influenced by the Western films they saw in the 1920s. Japanese films were much more closely associated with Japan’s three traditional theatrical forms, noh, kabuki and bunraku (a form of puppet theatre) and the modern theatre associated with the contact with the West from the 1860s onwards (shinpa/shingeki).
Noh is the earliest of these forms, dating from the 14th century and is associated with drama and dance performed for the aristocracy in a refined and austere manner. Actors play heavily ‘typed’ roles and individuality is hidden behind masks. Movements are restrained and sometimes paradoxical, so that a small movement can signal a major dramatic act.
Kabuki is a later form developing in the 17th century during the Edo period and designed more as popular entertainment. In many ways, kabuki is the opposite of noh with its appeal to a popular audience in large theatres. Yoshimoto Mitsuhiro (2000) suggests that noh is a classical form and kabuki is a baroque form. Kabuki has been seen as similar to Elizabethan drama in its appeal to audiences and its dealings in spectacle. (Noh is more concerned with words: actions are often ‘off-stage’). Not surprisingly, perhaps, it was kabuki rather than noh that became the source of plots for Japanese period film dramas, especially action films. The same companies who owned the early cinemas and started to make films were also engaged in promoting kabuki shows in their live theatres. Kabuki might be said to be the more ‘earthy’ Shintoist response to the Buddhist austerity of noh.
It is interesting therefore that Kurosawa chose noh rather than kabuki as a prominent aesthetic influence upon Throne of Blood. The clearest examples of this in the film are in the depictions of the witch in Cobweb Forest and the central performance of Yamada Isuzu as the Lady Macbeth character, Lady Asaji. Although Kurosawa didn’t require his actors to wear noh masks as such, he showed them appropriate masks and asked them to study the facial expressions. They also wore make-up that shaped their facial features to resemble masks. In the case of the witch, she first appears as the old lady ‘yaseonna’ and in later scenes as the mountain witch, ‘yamauba’. Yamada was shown the shakumi mask – ‘the face of beautiful middle-aged woman on the brink of madness’. Mifune as Washizu was also shown the heida mask of the warrior.
Contrasts and clashes: Mifune
The whole film is built on a rhythm of contrasting styles, moods and tones. One of these can be seen in relation to the playing of Mifune Toshiro. Mifune was Kurosawa’s leading man in most of his films between 1948 and 1965. Casting Mifune is one example of the ways in which Kurosawa innovated. As an actor, Mifune stood out in two ways. First was his sheer physical vitality. He literally ate up the screen space. Kurosawa claimed that Mifune could convey the same meaning in a third of the time that it took all other Japanese actors. He seems the least likely actor to be in a noh play – far too coarse and brutal, always seemingly teetering on the edge of breaking out into violent action. (But Kurosawa tells us he was a sensitive man of refinement.)
The second point was that Mifune’s accent was Manchurian and because he spoke as he acted – often violently – he offered a complete change to actors coached in kabuki theatre who enunciated clearly. One interesting aspect of the film is therefore the contrast between the acting styles of Yamada and Mifune in the internal scenes.
Japanese visual art: the pen and ink school
The history of Eastern painting is quite different to that of the West and up to the late 19th century, different forms of Japanese art were very popular in the domestic market. Kurosawa himself was interested in both Western painting styles and traditional Japanese modes. Stephen Prince (2010) describes this aspect of Throne of Blood:
The striking emptiness of the spaces in the film – the skies, the dense roiling fog that obscures mountains and plains – is a cinematic rendition of sumi-e composition. This style of pen-and-ink drawing leaves large portions of the picture unfilled, making this ‘emptiness’ a positive compositional (and spiritual) value. Kurosawa believed that this style of picture making resonated deeply with the Japanese, and he was eager to infuse the film with this aesthetic. (Production designer Yoshiro Muraki’s castle set was black and was built on the dark, volcanic soil of Mt. Fuji in order to heighten the sumi-e effect, the contrast of dark and light. Although based on historical sketches, the castle is not of any single period.) As a positive value, this pictorial and spiritual ‘emptiness’ is set against the human world of vanity, ambition, and violence, which Kurosawa suggests is all illusion. The Buddhist arts of Noh and sumi-e enabled him to visualise this disjunction between the hell of life as we poor creatures know it, subject to our strivings, our desires, and our will, and the cosmic order that negates them.
Contrasts and clashes 2: Camerawork and editing
Kurosawa has been highly praised by critics for several reasons – not least his command of the full panoply of the filmmakers’s art – camerawork, mise en scène, editing (which he did himself on this film) and sound design. Across his 30 films he demonstrates many different and styles and the ways in which he has absorbed and transmogrified styles from a variety of film movements.
In Throne of Blood, the film is predicated on the structure of static sequences, almost in tableau, broken up by scenes of dramatic action with a change of composition, shot size and camera movement. The great proponent of studying the formal characteristics of Japanese Cinema is Noël Burch whose controversial book on Japanese Cinema was published in 1979. (The book was controversial because of the use he put his scholarship to in terms of the politics of film studies in the 1980s.) Burch refers to the contrasting scenes in Throne of Blood (or ‘Cobweb Castle’ as he terms it in a direct translation) as ‘lyrical agitation’ on the one hand and ‘tense stasis’ on the other.
Burch also discusses Kurosawa’s debt to Eisenstein and the concept of the ‘shot-change’. In simple terms this means a style that contrasts with the invisible nature of Hollywood’s ‘continuity editing’. The shot-change celebrates the visible transition from one shot to another, possibly through deliberate ‘mismatching’ of eye-lines or as in Throne of Blood in the use of Kurosawa’s favourite device of this period, the ‘hard-edged’ fast wipe which abruptly takes us from one scene to another in the most visible way possible (cf the gradual fade out/fade in or the unobtrusive straight cut). This is one example of the way in which Kurosawa confirms the ‘artificiality’ of film, emphasising its constructedness. The use of noh acting devices is another. See too the distortion of space in the sequence of the funeral procession approaching the castle.
What does it all mean?
If we understand all these facets of the film, what do we make of Kurosawa’s approach to what is a familiar story? Stephen Prince offers us a particular reading:
The Noh masks point to a huge difference between this theatrical tradition and Shakespeare’s, one that helps give the film many of its unusual qualities. Noh is not psychologically oriented; characters are not individualised. Its characters are types – the old man, the woman, the warrior, and so on – and the plays are quite didactic, aiming to impart a lesson. Kurosawa, therefore, strips all the psychology out of Macbeth and gives us a film whose characters are Noh types and where emotions – the province of character in the drama of the West – are located here as absolute types. Emotion here isn’t an attribute of character psychology, but a formal embodiment in landscape and weather. The bleached skies, the fog, the barren plains, and characters going adrift against and within these spaces – this is where the emotion of the film resides. It is objectified within and through the world of things. As a result, the film has a definite coldness; it keeps the viewer outside the world it depicts. Kurosawa wants us to grasp the lesson, to see the folly of human behaviour, rather than to identify or empathise with the characters.
. . . If Kurosawa strips the psychology from Macbeth, he also strips out Shakespeare’s political conservatism, refusing to give us the play’s reassuring conclusion (flattering to James I) in which a just political authority triumphs. In Kurosawa’s film and worldview, the cycle of human violence never ends. Thus the film’s many circular motifs describe the real tragedy at the heart of the history that Throne of Blood dramatises. Why do people kill each other so often and through so many ages? Kurosawa had no answer to this question. But he showed us here, through the film’s chorus, its circularity, and its Buddhist aesthetics, that there may not finally be an answer within this world. The aesthetics and philosophy of Throne of Blood take us well beyond Shakespeare, and that’s why this is a great film. Its accomplishments are not beholden to another medium or artist. Kurosawa gives us his own vision, expressed with ruthless, chilling power, and it’s the totality of that vision, its sweep and its uncompromising nature, that move and terrify us and that we are so seldom privileged to see in cinema.
I confess that I don’t care much for Shakespeare. I’m sure that I am missing out, but I’m too old now to start over. It does mean, however, that I can watch Throne of Blood objectively, not worried about ‘fidelity’ to an existing text. At the same time, because I’ve seen other film versions, I know the basic story so I can focus on how the events are presented. It seems to me that Burch and Prince make persuasive arguments. Throne of Blood is certainly one of Kurosawa’s major achievements – and a film to which he would return with varying success in the later works, Kagemusha and Ran. Its strengths are in the careful structuring of the narrative, the strong and coherent visual style, the location and settings and the direction of a group of highly-skilled actors led by Mifune on top form.
In a lengthy essay on Throne of Blood, Yoshimoto Mitsuhiro (2000) explores the questions about both the Shakespeare adaptation and the supposed ‘Japaneseness’ of the film in some detail, marshalling a range of theoretical ideas. I don’t have space to explore these here but I’d like to quote Yoshimoto’s conclusion which ties in nicely with some of the discussion above:
Despite its use of noh and other types of traditional Japanese art, Throne of Blood has little to do with the affirmation of Japaneseness. Nor is it an attempt to create a new national film style. Instead, Kurosawa simultaneously tries to expand the possibility of film form and re-examine the specific history and genre conventions of Japanese Cinema. Throne of Blood is a unique film made by a true innovator of cinema. (Yoshimoto, 2000:269)
Noel Burch (1979) To the Distant Observer: Form and Meaning in the Japanese Cinema, Berkeley: University of California Press (this book is now available as a pdf on free download from the University of Michigan
Yoshimoto Mitsuhiro (2000) Kurosawa: Film Studies and Japanese Cinema, Durham NC: Duke University Press
For much of his career up to 1965 Kurosawa Akira was contracted to Toho (in the latter part of this period through his own production company) but in the late 1940s, because of labour unrest at Toho, Kurosawa took his projects to other studios. Scandal was produced by Shochiku, more associated for cinephiles with the work of Ozu Yasujiro. Although often regarded as one of Kurosawa’s ‘minor’ works, Scandal has several interesting features.
Plot outline (no spoilers)
Mifune Toshiro plays Aoye Ichirô, an artist (Kurosawa’s ‘profession’ before he entered the film industry). Aoye is on holiday painting landscapes in the mountains. One day a young woman with a suitcase walks up to his painting spot. She appears to be heading for the hotel where Aoye is staying so he gives her a lift on his motorbike. At the hotel, Aoye visits the young woman’s room to see how she is settling in. Both are dressed informally and when they peer over the balcony to admire a view they hear a click – the paparazzi (or at least their predecessors in the Japanese ‘yellow press’) are at work. The young woman is a famous singer and there is a market value in an image of her and the handsome artist. Aoye then sues the scandal magazine (ironically titled ‘Amore’) which runs the photo. He chooses an unprepossessing lawyer to prosecute the case, seemingly won over by the lawyer’s sick daughter who is bed-ridden with TB. And this is where the problems begin . . .
Some critics see this film as failing because it moves into melodrama. Several of us on this site are melodrama fans, so that isn’t necessarily a bad thing. It must be said, however, that Scandal offers a rather unusual combination of elements. Kurosawa sets up an interesting proposition in the first few scenes. The artist paints a picture which is not a ‘faithful reproduction’ of a landscape – but it conveys a truth (which the artist eventually finds through hard work). The photograph at the centre of the ‘scandal’ is just the opposite – an accurate rendering of a moment, but ultimately ‘untruthful’ about what is happening. This ‘mismatch’ between ‘imitation of reality’ and the truth behind an image is carried through to Aoye’s relationship with the lawyer played by Shimura Takashi and with the lawyer’s sick daughter. These relationships become the focus of the melodrama (rather than the expected relationship with the singer).
Scandal is ostensibly a ‘social protest’ film about the ‘yellow press’ (what is now usually called the tabloid press). Because information and comment had been so severely repressed in the Japanese media during the long wartime period, there was an explosion of sensational journalism in the immediate post-war period. This was clearly a social issue. Exposure of corruption was, of course, a social good, but it was accompanied by exploitation of personal problems. Yoshimoto Mitsuhiro in his book on Kurosawa and Japanese Cinema (2000) observes that Kurosawa was early in critiquing this kind of journalism and it was not followed up in Japanese Cinema until Masumura Yasuzo’s Giants and Toys in 1958 (and again by Kurosawa in The Bad Sleep Well, 1960). But Scandal also has another reference to contemporary social problems. The lawyer is poor and his daughter is seriously ill with TB – just as the Mifune character in Drunken Angel (1948). The lawyer even lives in an area with a stagnant pool as in the earlier film.
The ‘media discourse’ which the film explores is well represented in the film’s mise en scène. Kurosawa and his cinematographer Ubukata Toshio have great fun with posters, microphones, flashbulbs, cine cameras and arclights in a series of montages and set pieces, such as the court case that comprises much of the last section of the film.
The problem with the film, I think, is in how Kurosawa has fashioned a narrative around the idea of a ‘true’ man and a ‘man of imitation’ – the Mifune-Shimura axis again played in a way that sees the artist character of Mifune puzzled by the new media environment and determined to preserve his honour (and that of the singer) whereas Shimura (the lawyer) is a much more feeble character who, although he does not understand the new world is easily persuaded to abandon his honour. This is a melodrama of redemption in which Shimura becomes the centre. (There is also a true melodrama ‘villain’ in the form of the magazine owner.) The court case is linked back to the ‘truth’/’imitation’ thematic in several ways. In the lawyer’s ramshackle office there is a photo of his daughter in school uniform. he artist recognises that this is a true photo and it helps him to decide to hire the father. The father knows this truth, so when he is about to do something shameful, he turns the photo to face the wall.
The expected melodrama involving the singer doesn’t happen, instead the focus switches to the lawyer’s daughter. The singer must be present for the court case and the narrative demands the presence of another woman – almost as a chaperone. This is the artist’s model and his friend. At one point, they discuss the conventions of Western painting and the artist suggests that Japanese art can’t deal with the nude. In this sense the artist is aware of the ‘westernisation’ of Japanese culture – and when he visits the lawyer’s family at Christmas he brings a tree on his motorbike.
I was struck by some of the American responses to the film (which has now appeared on DVD in Criterion’s box sets of Kurosawa). A New York Times review by Vincent Canby from 1980 suggests that the film is a satire on the Americanisation of Japan during the Occupation and that in some ways the film seems first like a pastiche of Hollywood romcoms and then undercuts this with its change of direction. Another reviewer points us towards Sam Fuller’s films about journalism. Yamaguchi Yoshiko (like Mifune, born in Manchuria) who plays the singer later appeared in some American films as ‘Shirley Yamaguchi’ – including Sam Fuller’s Japan-set thriller House of Bamboo (1955). The courtroom scenes are similar to those in Hollywood films, although the presence of newsreel cameras makes them look more like Senate hearings. There is a suggestion that some of the courtroom procedures might be ‘new’ – perhaps as a result of reforms by the Occupation forces?
This is certainly a film worth seeing, with some excellent set pieces and a real sense of the vitality found in so many of Kurosawa’s films in this period. Perhaps it has been overshadowed only because it was made in the same year as Rashomon. One warning though – if you don’t like melodrama acting, you may find Shimura’s performance just a little ‘too much’. I prefer him in Ikiru (1952).