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Erosu purasu Gyakusatsu (1969)
Yoshishige Yoshida's Masterpiece! A formal guide-line to understand the Japanese New Wave.
This one, plus Oshima's Koshikei (Death by Hanging, 1968), Matsumoto's Bara no Soretsu (Funeral Parade of Roses, 1969), Shinoda's Shinjû: Ten no amijima (Double Suicide, 1969) and Terayama's Den'en ni shisu (Pastoral : to Die in the Country, 1974), are maybe the great accomplishments of the Japanese New Wave. Here, Yoshida starts the last political trilogy about Japanese Past and Present (Eros plus Massacre, Heroic Purgatory and Coup D'etat) using a distinctive aesthetics proving that his Cinema contains some sort of a Metamorfosical ethic.
In fact, the movie builds an omnipresent dialectic between spectator and characters. History and Symbolic Representation. According to Pascal BONITZER, the "plus" of the tittle is a metonymy for the movie relation and revelation: "You must play too, because you can't dominate it. You must attach, dis-attach, and transform one and another: «Eros» and «Massacre». The spectator is the local of application. The spectator is the plus (+)."
Mujin rettô (1969)
Great Surreal Movie from Experimental Director Katsu Kanai
If you like surreal Japanese director's like Shuji Terayama, Toshio Matsumoto, or, most recently Takashi Miike, check this movie by one of the most underrated experimental director ever.
Director's comment: The Desert Archipelago was my first independently directed and produced film. The film won the Grand Prix at the Nyon Internationa Film Festival and garnered considerable attention both overseas and in Japan. The film follows the extremely simple story of an ugly boy who is manipulated by nuns as he matures into a man, but woven into that narrative are my own experiences and the history of postwar Japan as well as numerous fantasies. The result is a multifaceted and multilayered objet, the birth of a newly sur-realistic film-making. On August 15th, the day the war ended, I was in the third year of primary school. That day, when the reality that I had known turned completely upside down, I was saddled with the trauma of no longer being able to believe in anything. Searching here and there for some kind of spiritual salvation, I finally found the existentialism of Albert Camus. From there, I was able to build up my own kind of existentialism and this film is best understood as based in that "Kanai Katsu Existentialism." The film was praised by European film scholars Max Tessier and Tony Rayns and was screened as part of "Eiga: 25 Years of Japanese Film," a special program at the 1984 Edinburgh International Film Festival..