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APOCRYPHA CANDIDATE: THE MAD FOX (1962)

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Koiya koi nasuna koi; AKA Love, Thy Name Be Sorrow

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DIRECTED BY: Tomu Uchida

FEATURING: Michiko Saga, Hashizô Ôkawa

PLOT: An apprentice astrologer, betrayed and driven mad, flees to the countryside where he meets both the twin sister of his lost beloved and fox spirits.

WHY IT MIGHT MAKE THE APOCRYPHA: The Mad Fox opens as a medieval Japanese epic with a  folkloric spin and then suddenly goes mad, turning into kabuki theater and ending on a flying flame.

COMMENTS: The Mad Fox begins on a grandiose note when a “white rainbow” portentously appears in the sky. The Emperor summons the court astrologer, who predicts doom for the kingdom. Before the sage can divulge a remedy suggested by the astrological scroll that holds the answers to the future, he is slain by bandits. Only his chosen successor can read the scroll, but the astrologer died without officially choosing between his two disciples. Much scheming and intrigue follows, and the first act ends with Yasuna, the good and faithful disciple, fleeing to the countryside after the death of Sakaki, his beloved and the astrologer’s adopted daughter.

This first section of the film is a sumptuous Technicolor spectacle that plays out on lavish courtyard sets with characters kneeling about in embroidered silk robes, a mise-en-scene that wouldn’t be out of place in an period piece. Things shift precipitously towards the abstract once Yasuna’s insanity hits, however. The exiled apprentice finds himself in a sea of glowing sunflowers while butterflies on visible strings flit by and a traditional Japanese singer warbles a warning to “never fall in love.” After this Expressionist interlude, act two begins when he stumbles upon Sakaki’s twin sister and, in his madness, believes her to be his lost love. Things get further complicated when the noble Yasuna rescues a wounded fox, transformed into human shape. The fox spirit’s granddaughter falls in love with him and when Yasuna is later wounded, she assumes the likeness of Sakaki and appears to him and licks his wounds clean. It’s a shade of Vertigo, but with the madman desperately falling for two separate specters of his lost love. As Yasuna and the fox build an illusory family, the final act leaves realism even farther behind, turning into a kabuki performance played out on an obvious stage set.

For some reason, synopses and reviews often stress that the movie is “hard to follow.” Although a few details of Tokugawa era society might be unfamiliar to Western audiences, this concern is greatly overblown; I had no more trouble following this than I would a Shakespeare play. The more common complaint among the movie’s rare detractors is that the stylistic transitions Uchida employs are jarring, which I consider to be an asset rather than a liability. The second half of the film, when we follow Yasuna into his delusions, are consistently more engaging and moving than the realist set up–at least, for those of us who value deep imagination over shallow authenticity.

Though respected in his native Japan, Tomu Uchida never broke through to international audiences, for reasons that probably have more to do with bad luck than anything else. The Mad Fox was seldom exhibited outside Japan. Arrow Academy rediscovered and restored this minor classic in 2020 and released it on Blu-ray, where it can now be experienced by the adventurous cinephile with moderately deep pockets.

WHAT THE CRITICS SAY:

“… there reaches a point at which the movie just goes off the rails in terms of strangeness; Uchida throws anything even resembling logic out the window and begins offering up increasingly oddball elements – including musical numbers and animated sequences – before the entire thing transforms into a filmed play (literally!) that even Max Fischer would find overwrought.”–David Nusair, Reel Film Reviews

List Candidates

APOCRYPHA CANDIDATE: WE ARE LITTLE ZOMBIES (2019)

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DIRECTED BY: Makoto Nagahisa

FEATURING: Keita Ninomiya, Sena Nakajima, Satoshi Mizuno, Mondo Okumura

PLOT: After meeting at a funeral parlor, four emotionless orphaned children run away and form a pop band.

Still from We Are Little Zombies (2019)

WHY IT MIGHT MAKE THE APOCRYPHA: Carnivalesque pop-psychedelics enliven Nagahisa’s genre-bending tale of four emotion-deprived orphans wending their way through modern Japan. The final act, which sees the quartet piloting a stolen garbage truck into a black and white ocean of giant amoebas and pulsating anenomes before emerging for a (posthumous?) coda, gives it a chance of crashing our supplemental list of weird cinema.

COMMENTS: We Are Little Zombies takes its aesthetic inspiration from Nintendo NES video game systems: a chiptune-based theme song, 8-bit credits and bumpers. It’s structured as a series of challenges, with four orphans collecting four quest items (in four flashbacks), and with grief as the final boss. It wrings a surprising amount of depth from its short attention span style, and a surprising amount of empathy from its tale of children whose defining characteristic is that they have no emotions.

Little Zombies bursts with energy and ideas that vibrantly contrast with the enervated performances of its living dead heroes. Surreal touches sprout through the early reels, including a giant goldfish swimming outside an apartment window, a hobo orchestra, and a talk show hosted by a lime green centaur and co-hosted by an enthusiastic eyeball. The film features multiple, mostly upbeat musical numbers: not just the “Little Zombies” performances, but also improvised drunken karaoke lyrics about the comparative intellectual capacities of an octopus and a three-year-old. The luminous images and digressive fantasies imply a sense of wonder about life—one that the children are incapable of seeing and appreciating, even as it envelops them.

There is an open question of whether the kids are really emotional zombies, or whether they’re just temporarily numbed as a way to cope with tragedy. Before being accidentally emancipated, main character Hikari was a hōchigo, literally “left-alone child,” the Japanese analog to America’s “latchkey kid.” From his perspective, at least, mom and dad were more concerned with their careers and affairs than with raising their offspring. Brash kleptomaniac Ikuko was physically abused by his father and brother. Overweight Takemura, whose parents owned a restaurant, comes from a relatively normal background. Ishi, the only female in the quartet, has the most complex backstory: her mother calls her a femme fatale, and she draws creepy attention from older men. She’s victimized more by her sex than anything. There doesn’t appear to be much of a common thread generating the zombies’ juvenile anomie; and yet, it feels like Nagahisa is onto a real social issue, something he can diagnose but not cure. The only prescription he can offer is this rebellious declaration: “despair is uncool.”

We Are Little Zombies will be coming to select theaters (and online theaters) July 10. More details (and a Little Zombies digital coloring book) can be found at American distributor Oscilloscope’s official site. Seek it out when you have the chance.

WHAT THE CRITICS SAY:

“…a bizarre quasi-existential adventure about loss and grieving… a visual funhouse, full of surrealistic images…”–Monica Castillo, RogerEbert.com (festival screening)

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APOCRYPHA CANDIDATE: THE AERIAL (2007)

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La antena

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DIRECTED BY: Esteban Sapir

FEATURING: Rafael Ferro, Sol Moreno, Alejandro Urdapilleta, Jonathan Sandor, Julieta Cardinali

PLOT: Mr. TV’s grip on the city is nearly complete, since he controls the only citizen known to be able to speak; however, not only does he want to control the people’s only voice, he wants to rob them of their words as well.

WHY IT MIGHT MAKE THE APOCRYPHA: A scattered analogy is the easiest way to argue this: The Aerial is Guy Maddin directs Alex Proyas‘ Dark City with a comic-book noir-Expressionist flair in a silent city whose populace communicates in colliding sub-, super-, and fore-titles.

COMMENTS: I generally don’t like my sociopolitical allegories to slap me so hard across the face, but The Aerial can feel free to slap me all it wants to. As you might infer from that mental image, Esteban Sapir’s movie is incredibly heavy-handed. It drops symbols like hot rocks (rocks so hot that, at one point, there’s a blistering contrast between some broadcasting baddies and their swastika-shaped device and the broadcasting goodies with their Star of David-shaped device). It’s overt in its rhetoric: “They have taken our voices, but we still have our words.” And even if the evil “Dr. Y” had a bigger mouth-enlarger-screen attached to him, it couldn’t have screamed “NAZI SCIENTIST!” any louder. But at this point I am hopeful that you’re wondering, “Just what is going on?”

What’s going on: Mr. TV lords over a voiceless city. The only person who can speak—“The Voice”—is controlled by Mr. TV and his ubiquitous media concern (TV billboards cover the metropolis, and the populace is fed with “TV Food”). The protagonist (credited only as “The Inventor”) loses his job with the TV monopoly after losing another balloon-man advertising sign (which is just what it sounds like). When a parcel containing “eyes” is delivered to the wrong address (and is conveniently received by the Inventor’s daughter), we learn that The Voice’s eyeless son can also speak. Meanwhile, Mr. TV conspires with crazy, creepy scientist Dr. Y to use The Voice to extract everyone’s words.

By now you probably see why I am feeling forgiving. Plus, the movie has a constant visual *pop*. Going into it, I wondered at the “very little dialogue” remark in its description. That is a bald-faced lie. There’s plenty of dialogue, and it is All Over The Screen. Not being a Spanish-speaker, I read the subtitles, but these were subtitles for everywhere-titles. They moved like hands on a watch, they were completed with “o”s from a smoke ring, and they were hidden behind fingers before a reveal. This town, though voiceless, is full of communication: the citizens read these words that are “spoken”. Even the blind boy “reads lips” by feeling the text. This gimmick was astounding to behold, and marvelously executed.

The rest of the movie’s aesthetic is just as lively, feeling at times like something from Dziga Vertov after he slammed back a samovar of strong tea. The visual mash-up (piano hands playing a typewriter while a ballerina in a snow globe desperately maneuvers what looked like a DDR challenge, for example) is consistent throughout, and although patently artificial, feels natural. Nothing looks cheap, and the film is helped in no small part by the actors as they deftly walk the perilous tightrope of Expressionism and film noir styles. I still feel The Aerial‘s energy, and so must stop myself. Suffice it to say, I wish more moralistic beatings were this pleasurable to suffer through.

WHAT THE CRITICS SAY:

“It has a deeply weird story that appears to have a number of interpretations, or variations on a theme: the iniquities of media mind-control… Try as I might, I couldn’t make friends with La Antena, despite its distinctiveness and self-possession. There was something whimsical and indulgent about it, and its convoluted, flimsy narrative – oddly forgettable – seemed to have no traction.”–Peter Bradshaw, The Guardian (contemporaneous)

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APOCRYPHA CANDIDATE: PIGSTY (1969)

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Porcile

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DIRECTED BY: Pier Paolo Pasolini

FEATURING: , Jean-Pierre Léaud, Alberto Lionello, ,

PLOT: In contemporary Germany, a son of an industrialist discusses abstract social principles with his fiancée as his father plans a merger with an old, pre-war associate; in medieval Europe, a young cannibal forms a gang of bandits before eventually being trapped by the local militia.

Still from Pigsty (porcile) 1969

WHY IT MIGHT MAKE THE APOCRYPHA LIST: Pigsty qualifies not only for efficiency’s sake: as two narratives, it would be like getting two Apocrypha titles for the price of one. But each of the narrative strains is an oddity in its own right: one, an ambiguous morality tale stuffed with art-house flourishes; the other, an obvious morality tale stuffed with macabre social commentary.

COMMENTS: There is only one moment of near-tenderness in Pigsty, during an encounter between a young, unnamed scavenger and a young, unnamed militiaman on a blasted hillside in Medieval Europe. The militiaman has been straggling behind the main procession of armed soldiers, whistling as he idles. The two men awkwardly encounter each other, exchange glances, and for the briefest moment one might believe that something romantic might ensue—but almost immediately they fire their weapons, fight with their swords, and one kills, and eats, the other. Pigsty‘s true tenor is shown, not least when the cannibal throws the decapitated head of the guardsman into an steaming thermal vent on the mountainside that overlooks the lifeless clearing. Sacrifice.

Two parallel narratives intertwine as counterpoints, but each reinforces the other’s message. Modern life, with all its trappings (as emphasized by the fiancée character when she opens the contemporary story with the line, “We’re two, rich bourgeois, Julian”), turns out to be no less violent—and no less focused on survival—than life in the Dark Ages. While Pasolini uses wholly visual storytelling for the historical half, he dissects 1960s society via endless conversations between allegorical stereotypes. Julian, the scion of a major industrial concern, finds himself caught between two worlds: his fiancée’s conformist radicalism, and his father’s conformist classism; he retreats from what he sees as a mindless game of consumerist conquest by frequenting the pigsty on the family’s estate. What of love? His fiancée challenges him early on, “You kissed me!” He responds, “I also scratch myself.”

The focus quickly moves from the young man  to the father. Though wheelchair-bound, he derives plenty of joie de vivre from his business, his harp, and many, many conversations about the nature of class and society—finding the hilarity of it all from the side opposite his son. The patriarch is an ex-Nazi in the prosperous half of a divided Germany; his recollections of his political past consist exclusively of “humorous” anecdotes and memories. To illustrate this point—overtly, to the point of heavy-handedness—Pasolini presents this smirking cripple in a bedtime scene where he wishes he had been able to have his caricature drawn by George Grosz, with a Brechtian tune to back it up.

These characters without principle—or, at best, woefully misguided principles—are a direct contrast to the filmmaker. Pasolini was a complex man, but he was filled with disdain for the establishment (specifically, any of them). His views can be distilled as “anti-authoritarian”. There are countless references to parse: the allure of the pigsty, the undercurrent of homoeroticism in the historical narrative, and the nebulous confession of the scavenger (“I killed my father, I ate human flesh, and I quiver with joy”), with its religious overtones. But Pasolini isn’t a subtle filmmaker; even if any given piece of the story he’s telling is veiled in arcane symbolism, his message is always crystal clear.

WHAT THE CRITICS SAY:

“…an exquisitely revolting satire…”–Time Out

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APOCRYPHA CANDIDATE: YUMEJI (1991)

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DIRECTED BY:

FEATURING: , Tomoko Mariya, , Masumi Miyazaki, Reona Hirota

PLOT: A bohemian poet and painter travels to Kanagawa to wait for his ailing girlfriend, only to fall for an alluring widow while he’s there.

WHY IT MIGHT MAKE THE LIST: Seijun Suzuki, a defiantly unconventional filmmaker with a career’s worth of bizarre films already under his belt, threw himself into Yumeji like he was making his magnum opus of weirdness. There’s blood painted on to the screen, life coming alive as art, and opaque references to slaughterhouses and blood—the last of which would seem to have little to do with the film’s subject. For an artfully bizarre take on an era filled with strange contradictions and perversions, who better than Seijun Suzuki to take you there?

COMMENTS: Takehisa Yumeji was a real-life painter, whose individualist lifestyle and era-defining paintings made him an icon of Japan’s Taisho era (1914-26). The name Yumeji contains the Japanese word for “dream,” so it’s fitting that Yumeji begins with a dream sequence in tribute to its namesake. But if you were expecting Seijun Suzuki to make a conventional biopic, think again. Suzuki used the names of some of the real women in Yumeji’s life, including Hikono (Masumi Miyazaki) and Oyo (Reona Hirota), who seem to have been portrayed in keeping with their real-life counterparts. Apart from these details, Suzuki paid more attention to Yumeji’s artistic side, imagining his romantic escapades and artistic concepts manifested as life.

As in Kagero-za, Suzuki centers the film on an adulterous love triangle, with a mysteriously powerful husband constantly plotting the protagonist’s murder, even though he never gets around to actually carrying it out. However, not one to repeat himself, Suzuki upped the ante here by adding a second adulterous love triangle, wherein the cuckolded husband is said to have killed his rival by throwing him down the drainage pipe at the local slaughterhouse. The killer then hides out in the mountains, evading a relentless police search and creeping around with a scythe in a none too subtle evocation of the Grim Reaper. 

Always one to dabble in surrealism, Suzuki gave in to his urges completely in Yumeji, throwing in enough hallucinatory imagery to eclipse any other film in his storied career. Paintings appear on wooden posts when tapped, a woman is cooked in a huge soup kettle by a group of singing women, and a blond madman proposes a duel while standing next to a hedge made of bloody animal carcasses, later emerging from a lake covered in blood himself. Yumeji (Kenji Sawada) also suffers from a clash of personalities which eventually lead to an identity crisis reminiscent of The Blood of a Poet: he is confronted by multiple versions of himself, all of whom accuse him of being a fraud. His morbid paranoia, his womanizing lust, his poetic thought process—all come together to inform the mood of the film and create something which feels much more like a waking dream than a biographical story.

The two previous films in Suzuki’s Taisho Trilogy (Zigeunerweisen and Kagero-za) each have their fair share of beautiful imagery, but Yumeji is overflowing with countless compositions that are framed to mimic Japanese paintings of the past. At numerous points throughout, paint is even overlaid onto the frame, including a notable scene in which a bright yellow boat nearly capsizes in a torrent of cow’s blood that is dabbed in red blobs along the bottom of the frame. Yumeji is also more erotically-charged than its predecessors, with an earthy sense of sexuality and framings that look like they could have been pin-ups from1920s Tokyo, together with levels of nudity and lewd behavior that contradict the popular image of historical films as stuffy and mannered visions of the past.

It’s fitting that as Seijun Suzuki’s career progressed, his work became more artistically-focused and surreal. His early films, with their painterly attention to color and visual design, bear the marks of an unconventional artist who just happened to be tasked with making B-movies about thugs and prostitutes. In the Taisho Trilogy, Suzuki finally had free reign to make movies that eschewed storytelling and audience expectations in favor of surreal imagery, irreverent reflections on Japanese culture and history, and fractured narratives that often featured elements of the supernatural. Curiously, Yumeji is the least supernatural of the three films, yet the weirdest overall. Like the pornographic kimono that features in its nightmarish finale, it’s a period piece that represents the culture of its era while also adding surrealism, eroticism and mystery into its historical framework. Thanks to Arrow Films, these three little known films by one of the great Japanese surrealist masters are now ripe to be rediscovered in all of their bizarre, experimental glory.

WHAT THE CRITICS SAY:

“By the time the film was completed, the gonzo filmmaker had so thoroughly dispensed with narrative sanity and even basic filmic grammar that whether or not the subtitles are on becomes irrelevant.” – Fernando F. Croce, Slant Magazine