setsuled: (Frog Leaf)


It's been really hot here in southern California lately, another year of record temperatures, and once again autumn is shaping up to be hotter than summer. Often in hot weather my mind starts to dwell on movies where characters complain about the heat so this morning I found myself watching Yasujiro Ozu's 1959 film Floating Weeds again.



I was surprised to learn the film's Japanese title, Ukigusa (浮草), translates to "Floating Grass". The term "weed" seems to impose a greater negative connotation for the film's characters. But they are certainly unrooted and disruptive.



Unlike Ozu's best regarded films, Tokyo Story and Early Spring, Floating Weeds isn't as tightly focused on its main characters, its first scenes diffusing and broadening the perspective to include a community, similar to Ohayo. But all these films, and all the Ozu movies I've seen, have in common the idea of bonds being tested or broken by abnormal or extreme circumstances.



The lives of a travelling kabuki troupe are not romanticised for their "floating" nature, the film is very much about how their mode of existence is a disruptive influence for themselves and others. The tendency in fiction, when talking about artists, is to focus on successful and talented artists, but doing so is to neglect what is much more often true, that artists are not typically successful and not always talented--and even if they are, the talent might not be channelled properly. The troupe portrayed in Floating Weeds are not particularly skilled--Ozu's original title for the film was Ham Actor--but the declining popularity of kabuki may as much be to blame for their lack of success. In any case, it's a brutal career that so punishes people for not being masters or superstars.



There's a horrible moment late in the film when an old man, a member of the troupe's staff, cries silently while his young grandson tries to speak to him. His motionless face and lack of response eloquently show how little point he sees in nurturing the confidence of his grandson, a horribly effective statement on just how hopeless the man knows his life is now.



Of course, along with the problems that come with being artists, the members of the troupe are as imperfect as any human being. Without the traditional bonds of family, any mistake or especially bad behaviour can lead to permanent destruction, which is the essence of the film's central tale. Komajuro (Ganjuro Nakamura) has a son, Kiyoshi (Hiroshi Kawaguchi), in town, living with his mother and Komajuro's former mistress, Oyoshi (Haruko Sugimura). Komajuro's current lover and fellow actor in the troupe, Sumiko (Machiko Kyo), is naturally jealous when she starts getting clues about these two people who are probably the reason Komajuro brought the troupe to the little town. Both Komajuro and Sumiko do things to each other over the course of the film that from a purely justice minded standpoint would be unforgivable. They don't seem to have the ingrained motivations of a traditional structure to keep them together, any more than Komajuro can claim attachment to Oyoshi and her son. At any time, these floating people can be cut loose and sent along down the stream, by people with comparatively normal lives and by each other.



So it's essential for Ozu to establish a sense of the town without any particular character's point of view, something his characteristic unmoving camera and careful compositions are well suited for. We briefly meet the barber and her daughter, the prostitutes at the local brothel, the men working in the post office, many of whom talk about the kabuki troupe, wondering if it's worth seeing them perform. The whole point of the actors' profession is to make their performance seem valuable in its own right and you can't fault these people whose lives, rendered so beautifully by Ozu, might be full enough without the actors but obviously it's a cruel state of affairs. So cruel Komajuro seems unable to face it in the end, coming off as almost delusional, but there's a suggestion that this illusion can be a foundation of another kind of bond.
setsuled: (Frog Leaf)


As difficult and strange as cultural change can be, it tends to manifest very close to home, if not in the home, as in the case of Yasujiro Ozu's 1950 film The Munekata Sisters (宗方姉妹). Two sisters, an older and a younger, have different personalities, one shaped more by pre-World War II Japan and the other shaped more by U.S. occupied Japan. Like Kurosawa, Ozu shows in his film that western conceptions of democracy and personal liberty were in many ways healthy new influences on the culture but, while this film isn't quite as eloquent as his better known films, Ozu does succeed in suggesting there are some things lost in such cultural changes because their value cannot be explained in simple logic.

Ozu makes it crystal clear which culture holds sway over which sister. The elder, Setsuko (Kinuyo Tanaka), always wears kimonos and is generally more reserved in her manners while Mariko (Hideko Takamine) always wears western style blouses and skirts. But as with cultural change in general, it's hard to see how much is due to Mariko's youthful rebelliousness and how much is due to Setsuko being set in her ways.



Certainly Mariko seems in many ways still a child. Her father, Ozu's usual face of tranquil wisdom, Chishu Ryu, chides her for her habit of sticking her tongue out.



Mariko's unsure herself if she's behaving properly and needs reassurance, despite her outward assertiveness, and she explains this is why she reads her sister's diary without her permission, to find out if the elder sister was like Mariko when she was her age. And Mariko is surprised to find Setsuko was in love at one time with a young man named Hiroshi (Ken Uehara) but their affair ended when Hiroshi left for France and Setsuko married Mimura (So Yamamura).



We find out that Mimura also read Setsuko's diary and that's why he's out of work and slowly drinking himself to death. Setsuko runs a bar and supports Mimura, just one of the reasons Mariko thinks she should divorce him. When Hiroshi comes back to town, Mariko makes it her personal mission to get Setsuko and Hiroshi back together.



Mariko has no doubts about her quest but it's hard to say how unhappy Setsuko really is since she has that reserved demeanour, seeming perfectly happy to do the household chores for Mimura, though she does stick up for herself when Mimura's drunk and says unreasonable things to her.

At the bottom of the basic philosophical struggle seems to be a conflict between whether it is better to assert oneself to attain happiness and achievements or whether one should take others into consideration and sacrifice for them--and this dichotomy doesn't always match up with the Japanese and Western dichotomy, sometimes one valuing sacrifice more than the other and vice versa. This makes things all the more confusing as Western ideals of sacrifice set off Japanese conceptions of self-denial.



Being young and championing a very firm point of view of right or wrong, however much she might be insecure secretly, Mariko doesn't understand why it's so hard for people to change their lives, why it's so hard for Setsuko to simply get a divorce and reunite with Hiroshi. One character has to explain to Mariko how difficult it must be for the kamikaze pilot who now works at the bar whose life was once about giving everything up for Japan but is now about just being a waiter.



A quote from Don Quixote with a jaunty Johnnie Walker statue at the bar become less and less funny the more they're shown and the more Mimura drinks and this seems a poignant symbol of the unforeseen consequences of dropping aspects of one culture into another.

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