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Wakamatsu Kōji’s latest film 『実録・連合赤軍：浅間山荘への道程』 (The True Story of the United Red Army: the Road to Asama-Sansō) is probably the final and definitive cinematic retelling of the United Red Army (URA) story. In early 1972, the URA terrorist cell achieved infamy for killing off twelve of its own members during ideological training and then battling police from the inside of a mountain lodge near Nagano’s Mt. Asama. Over the course of three hours, Wakamatsu covers the group’s entire history from their formation and eventual arrest, moving the viewer through a brief history of the student movement, the internecine fighting accompanying the foundation of the Red Army Faction (赤軍派), the brutal lynching of fellow members in its secret mountain training lodge, and the final standoff at Asama-Sansō.

Telling the “full” story of such a fractured and complex set of events forces Wakamatsu to use a no-frills “docudrama” approach, including plenty of on-screen text and voice-over narration. The story could not fit neatly into the conventional three-act film. Almost none of the Red Army members survive or stay free of police custody long enough to act as an emotional anchor or arch-villain for the entire three hours. Some characters are little more than historical bookmarks; for example, future Japanese Red Army leader Shigenobu Fusako shows up in the forward to bond with future URA victim Tōyama Mieko, but soon leaves for Lebanon to found the “international wing” of the Red Army. Likewise, Red Army founder and philosopher Shiomi Takaya is arrested in the first hour and taken completely out of the central story. But so goes the actual history.

Wakamatsu and fellow soft-porn filmmaker Adachi Masao were both Red Army sympathizers and chronicled the early proto-Japanese Red Army / Popular Front for the Liberation of Palestine Lebanon training camps in their 1971 documentary 『赤軍PFLP世界戦争宣言』Red Army-PFLP Declaration of War. In the last few years, both have apparently felt the need to create new films reflecting on the ’70s Japanese leftist terrorism. Adachi’s lackluster 『幽閉者テロリスト』Prisoner / Terrorist retold the story of Lod Airport Massacre attacker Okamoto Kozo losing his mind from years in an Israeli jail. With multiple Japanese fictional films about the United Red Army’s self-destruction already in circulation, however, it may seem odd that Wakamatsu went to such lengths to make yet another film on the topic. He has specifically stated a need to correct falsehoods in the 2002 film 『突入せよ！浅間山荘事件』(Choice of Hercules), which tells the story of the Asama-Sansō hostage crisis from the perspective of law enforcement. Wakamatsu protege Takahashi Banmei’s 2001 film 『光の雨』(Rain of Light) , on the other hand, very skillfully visualizes the horrific URA training deaths, but somewhat tempers it with a distancing meta-approach where the actors are shown “adapting” the novel that lends the film’s name. Although there are slight discrepancies between Takahashi and Wakamatsu’s versions, both generally work from the same historical chronicles and hit the same notes. Wakamatsu’s only real addition is combining the lynchings with the Asama-Sansō tale in a single epic-length film.

The other notable film to pick up the United Red Army narrative is 『鬼畜大宴会』 (Banquet of the Beasts) — Kumakiri Kazuyoshi’s ultra-gory mondo-horror retelling of the early ’70s student movement disintegration — where post-gunshot head-wounds spew blood, men are castrated with knives, and limbs are frequently severed. Beyond twisting this important historical event into purely prurient content, Kumakiri does the URA story great disservice by recasting the event’s true horror — the legitimatization of comrade purging through Marxist utopian ideology — into the result of the evil female leader’s growing “insanity.” When the stand-in for female URA leader Nagata Hiroko is killed late in the movie (by brutal means which I never want to think about again), Kumakiri gives viewers the karmic revenge they ultimately desire. (The historical URA denouement is not so rewarding: sadistic leaders Nagata and Mori were unceremoniously arrested before the Asama-Sansō siege even starts. Mori’s later suicide is always reduced to an afterword.)
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My cable company just added two more music channels, meaning I have six total music channels to be upset about. But I agree with those new Wieden + Kennedy ads: MTV blows me. For all those people who whine about “I remember when MTV played videos,” I challenge you to spend time watching a music video from start to finish. You are also probably remembering back when “pop music was good.”

Since the Japanese music market is melting down like a butterscotch sundae in a toaster oven on Venus, we are limited to singles that the genius marketing teams have determined interlock perfectly with collected consumer research. Besides Denki Groove’s videos for “Shonen Young” and “Mononoke Dance” (amazing punchline), the suits no longer greenlight anything approximating a “creative idea.” Spike Jonze would be outright rejected as an arrogant auteur for daring to come up with his own concepts. The Sukima Switches, Monkey Majiks, and Yamada Yu’s have taken over 100% — dragging J-pop into a dark hole between the poles of pop-punk and uta-hime barefoot female singers. Now the rock bands have to be salt-of-the-eath, the idols have to be unambiguously robotic, and the song titles have to stick to words that everyone knows like “Arigatou.” Seriously, can you imagine naming a song “Thank You” and then performing it in front of a camera and letting your record label show it to other people? “I Just Called to Say I Love You”? You think these kids read Keats or something?!

Objectively, however, I learn more and more about this elusive “youth generation” with every video. For example, the band Monkey Majik’s new single “Together.” Japanese youth apparently love hearing their own hack pop lyric conventions improperly coming out the mouth of Canadian English teachers. Monkey Majik are the musical equivalent of the giant posters of white people that decorate the façades of discount suit stores in the Japanese suburbs, but hey, those suit stores sell a lot of suits! Between MM, Jero, and Leah Dizon, North America seems to be the new recruiting ground for Japanese talent. The mirror phenomenon would be Japanese people moving to the USA and joining the American Enterprise Institute.

More seriously, the new Kato Miriya — sorry, Kato Miliyah — song “19 Memories” is probably our greatest possible window into the female Japanese psyche. First and most importantly, the song “samples” Amuro Namie’s “Sweet 19 Blues,” which only came out 11 years ago and is probably the worst Amuro Namie song of that era. Miriya must have heard from a friend that recent “Black Music” likes to “sample,” and immediately demanded that they sample her last single for her new one. But when they told her to sample an “old song,” she went all the way back to her roots in 1996, when she was 8.
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In Mr. Kawabata’s works, delicacy joins with resilience, elegance with an awareness of the depths of human nature … they are modern yet directly inspired by the solitary philosophy of the monks of medieval Japan. … For many writers in modern Japan, the claims of tradition and the desire to establish a new literature have proved well-nigh irreconcilable. Mr. Kawabata, however, with his poet’s intuition, has gone beyond this contradiction and achieved a synthesis. …I feel honored to recommend him, who more than any other Japanese writer, is truly qualified for the Nobel Prize for Literature.

Mishima Yukio wrote these words to the Swedish Academy in 1961, officially nominating him for the prize. It was seven more years before Kawataba would win, with the committee citing his “narrative mastery, which with great sensibility expresses the essence of the Japanese mind”:

True, of his production only three novels and a few short stories have so far been translated into different languages, evidently because translation in this case offers especially great difficulties and is apt to be far too coarse a filter, in which many finer shades of meaning in his richly expressive language must be lost. But the translated works do give us a sufficiently representative picture of his personality.

Kawabata’s banquet speech also addresses the issue of translation:

In view of the complexities presented by differences in language, and in view of the fact that my works, no doubt more than those of others, have had to be perused in translation, I must indicate my deep and undying gratitude and respect for the resolve shown by Your Excellencies of the Academy. This first award to an Oriental in fifty-five years has I believe made a deep impression upon Japan, and perhaps upon the other countries of Asia as well, and upon all countries whose languages are little known internationally.

Speaking to the Japanese media, he was even blunter:

If I could have been read by the judges in Japanese that would have been best, but … the fact is that I am heavily indebted to translation. (日本文で審査してもらえれば一番ありがたいわけですけども…翻訳のおかげを非常に被っているわけですね)

“Do you not, my esteemed master, find this a rather impenetrable passage?” [I would ask Kawabata]. He would dutifully scrutinize the passage, and answer: “Yes.” Nothing more.

Similar themes are visible in Kawabata’s correspondence with Mishima Yukio, published in 1997 as Kawabata Yasunari/Mishima Yukio: Ōfuku Shokan (『川端康成・三島由紀夫往復書簡』). As early as 1951, Kawabata asked Mishima for the name of “that American translating Confessions of a Mask,” because he wanted his advice as “a Japan-based foreigner who reads Japanese literature” on the question of which short stories to send to the US college magazines that Wallace Stegner had put him in touch with.
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