Thursday, July 7, 2016

DONALD KEENE: THE INLAND SEA

Having recently been to Naoshima to see the pumpkin sculptures by Kusama Yayoi, I came home and watched Donald Keene's film 'The Island Sea' for the first time in years. He wrote the book first and then made the film thirty years with music by the late Takemitsu Toru. It is a lament for a disappearing Japan and Keene makes no bones about his preference for  diversity over oneness.

Keene first visits a temple which is in disrepair and will cost a lot to rebuild. The priest is in a dilemma should he repair the temple at great cost or destroy it and build a new one? To preserve things costs a lot of money hes says. He loves the music of Sinatra as his sister loved the movies of Audrey Hepburn..  

Keene then visits a shrine at the shrine at the top of a hill which is appropriate says Keene as to arrive out of breathe is to arrive as if you are new born. Shinto, he explains, is the only animist religion left in the world. Its essence is unknown and unknowable just like us!

Keene reflects on various truths that he has come to know about Japan and the Japanese. In Takamatsu on the island of Shikoku Keene visits a plaza which is an unusual space for Japan... Rarely do they acknowledge their love of aimless wandering he says. From his boat he observes a shrine on a hill and says the greatest beauty is always accidental... Beauty, he says, depends on a context. And once the context is seen it becomes inevitable. Keene describes himself as being suddenly very happy. Compared to when he is in Tokyo, he knows who he is. He is a man in a boat looking at a landscape...

One island he visits is the site of the Heike and the Genji wars, massacres that were held according to pre-determined rules. Elaborate etiquette and formality was necessary for the killing if women and children as it is for the drinking of a simple cup of tea. He also visits Oshima where there was a leprosorium. Music was piped around the island for the blind so they could find their way. It is a beautiful but inaccessible place. At night they can see the lights of Takamastu.

Keene then then visits the man harvesting seaweed. He enjoys his freedom. He says he doesn't have to answer to anyone in a big company. They truly are a sea people, says Keene, an island people. It is hard to imagine them in big cities; ancient castles and modern cities are not their true homes. But they have been changed by history, they became suspicious under the long lasting rule of the Tokugawa family. In reality they are more Mediterranean than Asian... They must have all been like that throughout the islands

Over time the inhabitants of the Inland Sea eave been called backward... Being restricted to their villages they knew their own island but nothing about the nest... A good catch of fish and a local festival was what they could relate to... The rest of the country was irrelevant. The crew visited a local school where there classroom with only one student in them.

On the island of Ikuchi a new temple at Satoda by a wealthy businessman in memory of his mother. He built copies of famous sites around Japan in a new temple so that people didn't have to travel too far. For example, he built a replica of the Nikko Gate, In this way argues Keene, kitsch becomes art like the Albert memorial in London. The old man wanted to make something beautiful. In the process he created his own world. He forced the world to recognise his vision like a true artist

Keene's commentary turned inward after this point. He looked at the concepts of loneliness and being lonesome. He argues that there is a distinction between the two that Japan fosters and observes. One often feels like a foreigner in Japan. Silent, Keene decides to give way to his emotions and be unhappy, Japan teaches us, however, he observes, to distrust the emotions, You can change your mood like you can change your mind.

When travelling Keene observes there is never enough to do. Travellers inevitably need to fill up the emptiness. Sex is one way to take home some attractive memories. Keene suggests that there is no better  way to take the temperature of the land... Sex is the ideal souvenir...

He next looks at Japanese women and how a fifteen year old girl can never again be the person she is now. She will forget what it was like to be fifteen. The girl he is talking to has been promised in marriage by her father to another man. She says the conversation took fifteen minutes. Asked about the young man she is to marry she says he is a hard worker.

Next Keene talks to an old woman who lost her husband during the war. She had to work hard to support her children. She did this by selling papers for over thirty years and by selling fish in the mountains. To do this this she had to carry a baby on her back.

Keene talks about the postcard views on the Inland Sea. He observes that foreign visitors either love or loathe Japan. He looks at the examples of Lafcadio Hearne and Bernard Shaw. Hearne fell in love with the country. Bernard Shaw loathed it and refused to take his shoes off on the tatami floors. Keene observes that only in appearances lies the true reality...

On some of the islands there are now no people living there. Some of these were used as submarine bases during the war. They are not much visited. There are only ruins. There are warrens of tunnels that once had a purpose. There are bunkers that housed machine guns. The tunnels once led somewhere filled with running troops. Now they lie open. There are names scratched on the walls. The names of school girls and soldiers...

Visiting Hiroshima, he says that the city, the largest in southern Honshu is too important to become a museum.. Despite the atom bomb life goes on... One forgets death... Life is too strong except on one occasion for each individual. Keene says that Hearne died having written 'Japan an Interpretation'. Rather than being about Japan this book was about himself. He was interpreting himself. Keene is not going to find the Japanese because they are all around him and real. He thought that he could find himself. In Japan there are no demands on outsiders.. A foreigner will always belong to a one member society. A foreigner will always be different. A foreigner is tolerated but is only responsible to himself. There is a respite with the weather. It will be an Indian summer, all the more lovely because it is false.

The beautiful shrine of Itsukushima is. designed to to be experienced not viewed. One is meant to wander... There are no walls in the shrine so one looks through the shrine like through a forest. It is truly a sea country with many of its most beautiful shrines facing the sea. When considering the qualities of the Japanese Keene sees that because of globalisation the reality of one world is coming. In the meantime he wants to celebrate our differences for as long as possible...

Thursday, December 31, 2015

TOSHIYA TSUNODA AND THE SOUNDS OF DARK ECOLOGY

There is now so much discussion about how the relationship between humans and the rest of nature have deteriorated that terms like 'anthropocene extinction' have been coined to describe the extent of the impact of human activity on the environment. The idea is that human activity is not only evidenced by the amount of pollution being produced and the impact of global warming on rising sea levels but also the impact of human activity on  earth events like the earthquakes in Oklahoma. 

Music and the arts have always explored the relationship between humans and the rest of nature. In As You Like It Shakespeare refers to 'Sermons in Stones' which could be the subtitle given to Richard Skelton's book set in the Lake District Beyond the Fell Wall. Now, as human activity is said to have become the prime driver of earth system function, there is a new sense of urgency. Human activity is the crucial element in our understanding of the environment.

This has led to a shift in how the environment is portrayed and depicted in the arts. Instead of putting Nature on a pedestal and removing all traces of human activity, it is through human activity that Nature is now being portrayed. One example of this is in the area of music and the musical exploration of the impact of human activity on the environment. Japanese sound recordist Toshiya Tsunoda has produced his 'solid vibration' recordings with an unusual approach. He uses his microphones to capture the sounds of human made infrastructure. In doing so he captures:

"in microscopic sonic detail their tightly-bound relationships with their surrounding environment - anchors, buoys, piers, road surface asphalt, all in quiet dialogue with the rock the wind, the waves and deep ocean currents." (http://thequietus.com/articles/19373-ecology-climate-change-music-art-field-recordings

This approach allows the listener to hear the impact of human activity on the world around them. They say that seeing is believing but in this case it is sound that is being used to provide a greater understanding of the impact of human activity on the environment. More detailed and informed reviews of Tsunoda's work can be read on:

Brian Olewick's blog at: http://olewnick.blogspot.com.au/2013_03_01_archive.html 

D.B. Harps blog at: http://twicezonked.blogspot.com.au/2009_04_01_archive.html

Sunday, December 20, 2015

MADE IN JAPAN: SOME HIGHLIGHTS OF THE JAPANESE MUSIC SCENE

The Japanese love of music is undeniable. The stars of the music industry from overseas as well as their own industry appear everywhere. The market is such that acts like Deep Purple and Eric Clapton are still venerated today. At his peak, David Bowie appeared in ads in Japan for the Suntory whisky company. It would be hard to imagine him having done this at the time in the U.K. or else America. Those markets didn't work that way. Commercial instincts were suppressed in favour of notions such as 'not selling out'. The Japanese had no such qualms. Everything an artist does is commercial so there were no value judgements made about an artist's integrity in this sense. As Western musical trends emerged Japanese artists reworked them to reflect their own context. And the Japanese people did the same. So in the 60s, women started wearing their skirts shorter as men started wearing their hair longer. (Japanese women were not, however, given access to the pill for several more decades showing that not all aspects of a culture are equally malleable.) 

Some significant Japanese music releases since the 70s include: 
  • Japanese Girl by Yano Akiko (1976) was produced by her husband Yano Makoto. The 'American' side of the LP featured Lowell George and the other members of Little Feat whilst the 'Japanese' side featured Y.M.O. member Hosono Haruomi with other Japanese musicians. Yano Akiko has had an enduring career.
  • Southern All Stars, another enduring act, released Atsui Munasawagi in 1977. 
  • Friction released Atsureki in 1978. Notably, this album was produced by Sakamoto Ryuichi. It is a punk album far removed from the electronica of Y.M.O..
  • Yellow Magic Orchestra's Solid State Survivor was released in 1978. For many, this group, featuring the amazing Sakamoto Ryuichi on keyboards is the greatest group to emerge from Japan.
  • Rock band RC Succession's live album Rhapsody was released in 1980. The band's label Toshiba E.M.I. refused to release a mid-80s album because of lyrics by Imawano Kyoshiro that criticised the nuclear power industry to which Toshiba E.M.I. had commercial links.
  • In 1980 Japanese wildman jazz pianist Itabashi Fmio released Watarase. In the early 1990s he played at Dr Jazz in Lygon Street, Melbourne with Dr Umezu on sax in his trio. He collapsed in the lift during the interval but came back with a swagger for the encore. 
  • In 1989 funk band Kome Kome Club released 5 1/2. This band is still very popular in Japan.   
  • The whimsical acoustic outfit Tama released their debut album Sandaru in 1990. They later wrote the ending theme song used for some episodes in the popular anime Chibi Maruko.
  • In 1992 Japanese jazz fusion band Casiopeia recorded a live show at the Forum Theatre in Melbourne, Australia. It was released on blue ray disc under the title We Want More.
  • With their origins in the alternative music scene Soul Flower Union released their first album Kamuy Ipirma in 1993 A side unit named Soul Flower Monoko Summit has produced three albums but Sony refused to publish their third album Deracine Ching Dong due to lyrics by lead singer Nakagawa Takashi that criticised the Japanese government response to an earthquake.
  • Cornelius is a name that many music fans around the world are familiar with. The first album to appear under this name was First Question Award in 1994.
  • In 1995, Shinohara Tomoe released the single 'Chaimu'. This attack on the senses was too much for many people!!! At the time she was overshadowed by bigger acts like Puffy and Amuro Namie not to mention the girl groups such as Morning Musume and later AKB 48. In recent times Kary Pamyu Pamyu has taken the visual aspect of Japanese girl pop that Shninohara explored to w whole new level.  
  • Buffalo Daughter is a psychedelic band that has toured frequently overseas. They released Captain Vapour Athletes in 1996.
  • In 1996 all girl band Shonen Knife released the album Happy Hour featuring cover art by Yoshitomo Nara. They had already been championed by Kurt Cobain leading to significant recognition overseas.
  • Rock band Mr Children is a huge act in Japan and in 1996 they released Shinkai. Despite its influences from Western rock music such as Pink Floyd their success has been confined to Japan.
  • Spiritual Unity an album released by Noborikawa Seijin in 2001 is an example of traditional Okinawan music that featured in the film Nabie no Koi. It is co-produced by Soul Flower Union's Nakagawa Taksahi.
  • Teenage Mojo Workout was released by The 5,6,7,8's in 2001. These young women gave garage band music a sassy workover that drew the attention of Quentin Tarantino who used them on the soundtrack of Kill Bill.
  • In 2001 Japanese instrumental band Mono released Under the Pipal Tree. These guys like to write epics. More than a nod to prog rock...
  • In 2008 artist and singer Hara Masumi released a collection of singles  recorded between 1982 and 2000. A regular illustrator of Yoshimoto Banana's books he has a unique voice which she has often written about in her essays. 
  • Internet sensation Kyary Pamyu Pamyu released her debut album Moshi Moshi Harajuku in 2011. It's all about the spectacle and Harajuku fashion...

Thursday, December 10, 2015

NABIE NO KOI: TAIRA TOMI AND NOBORIKAWA SEIJIN

The Okinawan actress Taira Tomi is dead. A great comic actress, she played the title role in the 1999 comedy Nabbie no Koi directed by Nakae Yuji. This film was an off-the-wall look at an undying love. It looks at how Nabi, happily married to Keitatsu, is reunited with a man she fell in love with 60 years ago. They were forced to separate at that time because of opposition from Nabi's family. After their separation Sanra went to live in Brazil but each year Nabi wrote him a letter. At the end of the film, Nabi leaves the island together with Sanra. The film was a great hit in Japan and led to an an increased interest in the slower pace of life offered in Okinawa. There is lots of blue sky and white clouds, not to mention music and dancing. It has been noted in a number of reviews that the history of Okinawa during World War Two has been completely erased from the film. It is a film which attempts to assert the power of love and nature and the freedom of the individual over society and war. Apart from Taira Tomi, the other significant presence in the film is that of the great Okinawan sanshin player, Noborikawa Seijin, He was considered the greatest living singer of traditional Okinawan songs until his death in 2013. He also appeared in the film Hotel Hibiscus. In 2001, an album of his music was released called Spiritual Unity, which was produced by Soul Flower Union main-man Nakagawa Takeshi.

Saturday, November 21, 2015

SENSORON AND JAPANESE VIEWS ON WAR AND MASCULINITY

Japanese masculinity is polarised in popular culture in a variety of ways. In particular, there are the archetypal old school yakuza hardmen played by actors like Sugawara Bunta and Takakura Ken and then there is the wistful vagabond Tora san played by Atsumi Kiyoshi in the movie series Otoko wa Tsurai Yo which obsessed a nation from 1969 - 1995. (For those looking for alternatives to these traditional forms of masculinity there is a rich tradition to be found in the androgynous male characters in 'Boys Love' manga as well as the novels of contemporary writers like Yoshimoto Banana. The looks of British musicians like David Bowie and David Sylvian and movies like Another Country all resonated strongly with younger Japanese women in the 1980s. Then there are the evergreen worlds of female cross dressing featured in the Kansai-based Takarazuka revue and camp celebrities such as the enka star, Mikawa Kenichi).

The first kind of traditional masculinity peaked during World War Two but was buried again in the aftermath of defeat. In its place, an army of salary-men emerged to continue the drive to modernise and win glory for Japan. In this way, whilst the cult of masculinity celebrated by the military was ditched, traditional Japanese masculinity itself was rebooted. Reference to the war was limited to prayers for the victims of Hiroshima and Nagasaki and, to the frustration of neighbouring countries like China and Korea, Japanese right wing nationalists managed to circumvent any mention of Japanese war crimes in favour of discussion about Japan being the first victim of the Atomic Age.

In more recent times, however, it appears that young Japanese men are being encouraged to throw off the yoke of victim-hood and instead flex their muscles dressed in battle fatigues. In the manga series Senso ron they are encouraged to see their grandfather's generation as having been betrayed by the politicians. Their grandfathers, they are being told, were noble soldiers just doing their duty. And young men today are being told that they have the right to honour the memories of their grandfathers. It is a development that will fuel anti-Japanese sentiment. The re-emergence of the Japanese military as a guide to masculinity will bring back bitter memories of the war and Japanese atrocities. Denial in Japanese school textbooks is one thing, a change to the constitution and a manga series that glorifies the war is another.

Interestingly, the idea that the soldiers of World War Two were betrayed by the politicians maybe is just another version of the Japan-as-Victim story. Except foot soldiers are now the main focus rather then the nation. It is interesting that in the aftermath of the Vietnam War, movies like Apocalypse Now, Full Metal Jacket and The Deer Hunter depicted the plight of the grunts. Sensoron serves a similar function. Kobayashi Yoshinori, the creator of Sensoron, has a much bigger agenda. he denounces the brainwashing of Japanese children at Peace Museums and clearly wants young Japanese to feel proud about wearing the uniform.

When it was first published Senso Ron posed the question, "Will you go to war, or will you stop being Japanese?" on the front cover. Whilst a manga, it features a lot of text addressing issues such as the 'comfort women', the Tokyo War Crimes Tribunal, A-bombs and the Nanjing massacre. Kobayashi is a patriot. And the lens through which he views the war is one in which Japan fought a war of justice, aiming to liberate Asia from Western imperialism. He argues that the Japanese people who challenge this viewpoint today have been brainwashed by the Americans. Senso Ron is such a success that Rumi Sakamoto argues that it challenges the mainstream interpretation of history, It is, however, Sakamoto argues, focussed solely on a Japanese perspective and therefore is "closed off" and "simply unacceptable".

Friday, November 20, 2015

ISHII SOGO AND EINSTURZENDE NEUBAUTEN

In 1994 Japanese film director Ishii Sogo (now Ishii Gakuryu) made the film Angel Dust. Set in a futuristic Tokyo, it is the demented story of serial killing and religious cults. Wind back the clock to 1984 and there is the satirical film The Crazy Family in which an outwardly normal, stereotypical middle-class family are pushed to the edge and consumed by a plethora of neuroses buried just below the surface of the veneer of what passes for family life. In 1985, Ishii Sogo filmed the German industrial band Einsturzende Neubauten while they were on tour in Japan. In particular, he shot the band performing live in an industrial building that is easily accessed on youtube. Their recent performance in Melbourne show the incredible staying power of a band that, in 1985, seemed to have come from another planet. Nick Cave in his book King Ink writes that when he first saw Blixa Bargeld performing live on the television all the notions of music that he had held so precious "were obliterated". Watching this video it is easy to see why. Cave went on to describe Bargeld as "the most beautiful man in the world. He stood there in a black leotard and black rubber pants, black rubber boots. Around his neck hung a thoroughly fucked guitar. His skin cleared to the bones, his skull was an utter disaster, scabbed and hacked, and his eyes bulged out of their orbits like a blind man's..." It is easy to see why Ishii Sogo would have been attracted to this project. 

Wednesday, November 18, 2015

GEORGE OHSAWA: A HOPELESS IDEALIST

Nihonjinron theories of Japanese uniqueness found expression in a favourite book of mine Jack and Mitie in the West by George Ohsawa. First published in French in 1956 by the Ohsawa Foundation in Paris it was published in English by the George Ohsawa Macrobiotic Foundation in California in 1981. This book looks at the disease of the West and offers solutions that are to be found in the Orient. In this book Ohsawa casts two primitives, Jack and Mitie, whom find themselves in the jungle of civilisation. Here Jack ponders the civilised mentality and its inability to conceive of the infinite whilst Mitie is shocked by the naked cadaver on the cross that is worshiped in the Christian churches. Having taken it upon himself to enlighten the West, Jack is of the view that theory without practice is useless and practice without theory is dangerous. Throughout the book Oriental wisdom is privileged at the expense of Western science. The grandeur of the infinite and eternal universe in the East is compared to the world of the West which is enclosed by walls of lead called time and space. What is hard to believe is Ohsawa's persistence in characterising the Japanese tradition as being one that is peaceful and at harmony with the world. The battle of Sekigahara alone is testimony to the bloodletting nature of Japanese history. In more recent times there are, of course, the war crimes committed by the Japanese during World War two. Murakami Haruki has written powerfully about this in The Windup Bird Chronicle. And, presently, there is the push by the Abe government to change the constitution to rearm Japan whilst allowing the American military to override the wishes of local residents to relocate the Futenma air base in Okinawa. George Ohsawa was an eccentric with interesting views about macrobiotics but a hopeless idealist when it came to writing about the history and culture of Japan.