Friday, November 7, 2025

Stonewalling First Draft

Complete first draft for Vinegar Syndrome/KimStim.

Sometimes, it's all in a name. In an interview for Senses of Cinema conducted by Maja Korbecka, Huang Ji and Ryuji Otsuka explained the subtle difference between the Chinese and English title of their third feature-length collaboration. In Chinese, Shí mén, translates most readily to "stone gate," but for the English title the directors and life partners opted for Stonewalling, used to refer to a refusal to communicate with others. For his own part, Otsuka explained that sticking with a literal version of the Chinese title felt "too hard and cold," and that the relatively softer connotations of the verb felt more apt, corresponding with their heroine's state of mind and heart. Such concerns over naming, a key component of international film distribution all too readily forgotten in a film's discussion once the process has been complete, feel especially appropriate for a film as rooted in its disparate homes as Stonewalling. In the broadest terms, it acts as the third iteration of Huang and Otsuka's harrowing tales of young women living in contemporary China, known (for now) as the "Female Trilogy." They are all centered upon the presence of Yao Honggui, an actor of tremendous watchfulness who has only appeared in their films to date, though any narrative linkages that her presence may invoke are either subliminal or nonexistent. Egg and Stone (2012) is credited solely to Huang—who grew up in a rural village in Hunan province—as director and screenwriter, while the Japanese native Otsuka, who came to the mainland during a boom in Chinese independent filmmaking in the 2000s, has served as the cinematographer of all three films. The couple now lives in Japan, where the film officially hails from, though all of Stonewalling was shot over a ten-month period in Hunan. Nevertheless, these questions of film identity and crediting seem to melt away when confronted with the first sequence of their first collaboration. A teenage girl sits on her bed, bathed in dark amber light, picking at her underwear while (what appears to be) menstrual blood is visible on her left thigh. She scratches at her window, entirely covered with taped-up cardboard, before wrapping a pillow tightly across her face, only stopping after a repeated series of knocks at her door. Egg and Stone, easily Huang's most oblique film, operates in much the same elliptical register as its opening. Yao plays a character also named Honggui, a 14-year-old living in Huang's home village who has been staying with her aunt and uncle for an extended period of time while her parents—entirely absent from the film—are making a living. Across a taut 100 minutes, a near-silent Honggui (the first words in the film are spoken 10 minutes in; it takes Yao herself another 15 minutes to talk) deals with the isolation of her setting, her growing alarm at her sudden lack of menstruation, and then the fallout from an emergency abortion. To capture all this, Huang often opts for frank, abstracted frames that isolate specific body parts, even utilizing some point-of-view shots that emphasize her growing self-comprehension. Little is stated outright, though much of the horror surrounding the assault that produced this unfathomable rupture in her life registers nonetheless. One of the few things that does become clear are the source of the little splotches on her leg, a few birthmarks also glimpsed in the following two films; their similarity to such a defining aspect of womanhood is an incidental but telling detail, the appearance of normalcy that, for one reason or another, Yao's characters cannot match up to. If Egg and Stone is enigmatic in its focus, The Foolish Bird (2017), the first of these films officially co-directed by Huang and Otsuka, is equally confounding in its sprawl. Yao now plays Lynn, a high-schooler living with her grandparents in the urban town of Meicheng in Hunan, which has been recently gripped by an unsolved rape and murder of a fellow student. In response to both this crime and declining test results, the administration has begun seizing the students' cellphones. Lynn lacks one of her own, but she begins stealing the mobiles of her bullies so that she and her friend May can resell them. This amateur crime spree intersects with ever-darker undercurrents of the noticeably larger locale, resulting in disastrous consequences and yet another unwanted pregnancy for Yao's character. Operating as it does within a more discernable causal narrative, The Foolish Bird trades a good deal of its predecessor's spare elegance for a deeper examination of its sometimes insightful, occasionally ham-fisted interpersonal and societal dynamics. Huang and Otsuka use scope framing and wider shots to situate their characters within an often hostile environment, dilapidated streets giving way to bare buildings in a state of continual construction. Lynn's interests and entanglements might be a tad unwieldy, particularly her articulated hope of eventually becoming a police officer, and the purposefully anticlimactic conclusion to the background criminal investigation is a bit disconnected from her fraught journey. That said, Huang and Otsuka's air of disquietude is retained and expanded upon with great purpose throughout. While Egg and Stone and The Foolish Bird have very clear referents within the diegesis of their respective films, Stonewalling, like the film itself, operates along different lines. The clearest correspondence (at least to the original Chinese title) comes at the first pivotal moment: 20-year-old aspiring flight attendant Lynn—Yao Honggui's character name once more, though the prominent presence of her parents, played by Huang's own mother (Huang Xiaoxiong) and father (Xiao Zilong), and lack of reference to The Foolish Bird's events seems to indicate this is a separate character—goes for a physical exam as part of a potential gig donating eggs. After receiving WeChat messages (displayed onscreen) from her friend and sometime co-worker Mo, instructing her to go inside and use the pseudonym Rainy, Lynn walks near an automated gate with an attached camera. As it blares a repeated message claiming an illegal entry and the need to scan a card, Lynn walks to a wall with the faint outline of a door; after a few hesitant pushes, she opens the door and walks through. The contrast between inhuman, high-tech intended entryway and natural material, surreptitious gateway is clear, but it's just as striking that the scene ends there: as with many moments in Stonewalling, the actual, crucial physical exam that will alert Lynn to her unplanned pregnancy is completely elided. In its place is this quotidian complication, yet another byproduct of a society in thrall to modernization without a pulse. Stonewalling is, despite The Foolish Bird's heavy focus on cell phones and Internet cafés, likely Huang and Otsuka's first truly globall-minded film. Such a collision is apparent from the opening shot: a London-style red telephone booth filled with books in the middle of a yard, its door gently swinging shut in the wind. The outdoor dinner party scene that follows revolves around two couples completely absent from the rest of the film, taking place in an amalgam of English and Mandarin Chinese, and it isn't until Lynn and her boyfriend Zhang (Liu Long) get a moment to talk privately that the Hunanese language, so prevalent throughout the previous two films, is heard once more. The interplay between the two predominant languages—highlighted most prominently in the tongue-twister phrases “forty is forty,” “fourteen is fourteen,” “forty isn’t fourteen” (sì shí shì sì shí, shí sì shì shí sì, sì shí bú shì shí sì) that Lynn repeats to herself in an effort to improve her Mandarin—is difficult to discern for those unfamiliar with at least one of them, but it comes to mirror the back-and-forth arc of Lynn's journey across this roughly ten-month period. The film takes place entirely within Changsha, the capital of Hunan province, with a metropolitan population approximately 55 times larger than the previous two films' settings combined. This isn't even in the top 15 largest Chinese cities, but the many scenes set in towering structures or on bustling streets attest to an ingrained cosmopolitanism. Even after Lynn stops living in a succession of hotels with Zhang and moves in with her parents to a smaller and less opulent area of the city—swinging the ratio of Hunanese to Mandarin back towards the former's favor—there are plenty of Mandarin-requiring business interactions and forays that startle for the sheer number of people onscreen. Sightseeing, a mode absent from previous films for both notability of location and the leisure it's associated with, has a small but frequent role here, with a brief shot of a massive statute depicting an unusually young Mao Zedong serving as the pinnacle of the defamiliarized images that Stonewalling frequently seeks to capture. The film's two-and-a-half hours and more neutral 1.85:1 framing produces the room for such moments, an ever-wider view of the very recent past. Amid all these newfound sights, it wouldn't be too surprising if Huang and Otsuka's grasp on their heroine loosened once more à la The Foolish Bird, offering "merely" a diffuse but expansive portrait of a Chinese city at a specific moment in time, yet much of Stonewalling's achievement lies in its ability to capture many of the best aspects of both its brethren. The means by which it does so is inseparable from the throngs of city dwellers and socioeconomic infrastructure: through Lynn's continual work in the gig economy (as conducted via agents and WeChat contacts), she is constantly contending with different visions and embodiments of the different pathways her life could take. Given that each role seen in the film is on a strictly non-contractual basis, and her aspirations of becoming a flight attendant are only seen in one training session—the appearance of the ersatz plane forms an odd rhyme with one of the few other films to overtly depict such an object: Nobuhiko Obayashi's Beijing Watermelon, another film surrounding the dreams of Chinese youth whose conclusion was also daringly altered due to an unforeseen global event—Lynn is often exposed to scenarios that could only arise in a specific transactional context. While she witnesses and aids in what is essentially the entire evaluation of the worth of a person, the viewer in turn pictures how Lynn might fare in the same interaction, in the process thinking back upon the context provided by both this film and her past incarnations. It's certainly no accident that her first job, standing in an enticing dress outside a jewelry store, shows a towering mannequin in a bridal dress, yet another point of impossible, idealized comparison. Stonewalling was conceived in response to a short, plangent question that Huang and Otsuka's daughter asked of her mother: "Why did you give birth to me?" It's difficult to imagine what the film's original ending might have been like had the COVID-19 pandemic not happened, but Lynn's pregnancy, presented throughout the film in more purely pragmatic terms than anything else—her decision to carry the baby to term in order to satisfy her mother's debt is equal parts calculated and sentimental—assumes a devastating force in response to reality's intrusion. It's notable that the first precursors of the pandemic—in the form of masks—are assigned to arguably the film's most exploited characters: the Uyghur prospective egg donors from Xinjiang, who are given masks when they go outside for both medical purposes and, perhaps, to avoid any prying eyes; and Silvia, whose sole scene suggests that the Boss intends to traffic Lynn's infant instead. Their peripheral roles act as another sign of all—whether it be a different language or secretive conniving—that eludes Lynn's ability to understand the growing world she must inhabit, and in some ways that feeling gets refracted onto the viewer with the reveal, almost two hours in, that this film takes place on the cusp of the year 2020, a sudden shift situating the viewer in the recent past to rival a similar one in Ryusuke Hamaguchi's Asako I & II. From there, the pandemic arrives in a rush, as vivid a recreation of that period as any that has come out in the past five years, focusing as it must upon how the economics of the situation dovetail with personal problems: Lynn sells masks at her parents' clinic while in her final trimester, has to stay by herself during the traditional Chinese New Year homecoming, and her long awaited reunion with Zhang happens partly out of his need for a mask. The shot of Yao immediately before this eerie scene of depopulated streets is an unusual close-up which calls to mind a similar, rare moment of grace for Honggui in Egg and Stone. Where that scene featured the teenager posing for her friend to paint a portrait, Lynn's situation is much more ambiguous, a magnificent expression of weariness before she must put the mask back on once more. Stonewalling's ending is as irresolute as its predecessors' are definitive: Egg and Stone represented a somewhat hopeful new chapter in Honggui's life, a return to normalcy in a natural setting after the trauma that had preceded it, while The Foolish Bird's demonstrated a rejection of the corrupting forces of technology and personal entanglements. Here, though it connects cleanly to Lynn's mother's earlier warning that she would become attached to the baby, its precise meaning in the context of all that surrounds her is left unanswered. But it seems to resonate with the idea of Lynn, and so many other young Chinese women of her generation, as adrift in this modern world, continually cast aside and denigrated by society's preconceptions and the whims of fate, even those with global consequences. And so the cycle of pained abandonment continues, something which Huang and Otsuka's cinema captures with exquisite, incisive melancholy.

Saturday, November 1, 2025

Double Happiness First Draft

Complete first draft for Variety.

In Chinese culture, "double happiness" refers to an ornamental design commonly found festooned across wedding ceremonies, formed by placing two copies of the Chinese character for joy next to one another. In doing so, it forms a kind of hybrid character, one which literally doesn't mean anything, but which is accorded a certain significance for how it handily represents the intended satisfaction of both bride and groom, and by extension their families. Such a conundrum is clearly on the mind of Taiwanese director Joseph Chen-Chieh Hsu, whose film “Double Happiness” uses the absurd premise of a couple holding two weddings at the same time in order to appease the groom's parents as a means of bringing out all manner of familial tensions, with decidedly mixed results. Tim Kao (Kuang-Ting Liu) is the high-strung head chef at the Grand Hotel in Taipei who is about to be married to Daisy Wu (Jennifer Yu). Having undergone his parents' divorce at a young age, he has constantly tried to appease and cater to both sides of his family for many years, which has resulted in his most ambitious and foolhardy plan to date. After his dentist father Frank (Chung Hua Tou) refuses to allow his birth mother, successful CEO Carina Bai (Kuei-Mei Yang), to attend the wedding ceremony and reception, Tim resolves—with the extensive coordination of Daisy, her family, his coworkers, and wedding planner Regina (9m88)—to hold two weddings on the same day at the hotel, with bride, groom, and father-in-law (Tenky Tin) shuttling back and forth between the two while the guests remain none the wiser. Aside from a brief prologue establishing Tim's first literal inklings of his love of food in the midst of his grief over his parents' separation, the surprisingly long “Double Happiness” takes place during the course of this single chaotic day and initially operates in a pseudo-“Birdman” vein, using a percussive score and long tracking shots following people through hallways as they attempt to solve the latest crisis: the last-minute addition of a champagne tower, a typhoon delaying a key member of the wedding ceremony, and the difficulties of obtaining fresh cuttlefish ink, the pasta dish that initially brought Tim and Daisy together at his restaurant. Hsu, who made his directorial debut with the well-received drama “Little Big Women” in 2020, handles the comparative frothiness of these scenes ably, though the constant introduction of new characters into the maelstrom tends to flatten them out into types rather than shedding additional light onto the supposed loved ones of the bride and groom. “Double Happiness” certainly has its share of more overtly manufactured acts of stupidity, though some of it can be chalked up to the film's seemingly comic aims. Where the film truly runs into trouble, however, is in its gradual infusion of drama until it completely overwhelms the proceedings. The memories stirred up by the momentous occasions of the day begin to manifest for Tim as flashbacks where he sees and interacts with his younger self (Robinson Yang), reliving an especially traumatic day when he went to the hotel and tried to pry his mother away from an important meeting. This heart-tugging mode quickly becomes the main emotional tenor of the film in its last forty-five minutes, as Tim becomes more and more morose during the dueling receptions, including an especially ill-advised move into surrealism. Though Liu—who previously won a Golden Horse award for Chung Mong-hong's melodrama “A Sun” (2019)—acquits himself in some of the comic setpieces, his screen presence is generally recessive in a way that favors drama, and the effort only serves to highlight how much Daisy's role is ultimately downplayed in favor of Tim's reveries and attempts to come to terms with his parental relationships. One of the most interesting aspects of “Double Happiness” comes courtesy of its sometimes counterproductive yet cinephilic casting. Kuei-Mei Yang, one of Tsai Ming-liang's greatest actresses, brings a natural, pained warmth that counterbalances some of Liu's more forced moments. Tenky Tin, so memorable in Stephen Chow's “Shaolin Soccer” and “Kung Fu Hustle,” appears here as Daisy's astrology-obsessed but well-meaning father. But the most significant of all comes in the form of the Grand Hotel itself which, in addition to its real-life glamor, is the workplace of the master chef father in the Yang-starring “Eat Drink Man Woman” and the site of the wedding reception in Edward Yang's masterpiece “Yi Yi.” The staircase used so prominently in that latter film—which also featured a pregnant bride, superstitions surrounding the day of the wedding, and a title formed by combining two Chinese characters—is seen time and again in “Double Happiness,” and the invocation of such a daringly modern film, one whose sentimentality is balanced by a rigor of form and lived-in portraits of each generation's failings and hopes, makes the plot machinations and attempted pathos of this film feel all the more limited.

We Are the Fruits of the Forest First Draft

Complete first draft for Variety.

Rithy Panh can credibly hold the title of both Cambodia's most important film director and one of the greatest documentarians alive. A survivor of the brutal Khmer Rouge regime that claimed the lives of his family members, he began studying filmmaking in France before returning to his native country in the late 1980s. Though he has made a number of fiction features—including his most recent work “Meeting with Pol Pot” (2024), which stars noted French actors Irène Jacob and Grégoire Colin—he is best known for his prolific nonfiction output. It largely focuses on the aftermath of the genocide he and his country survived and moves fluidly between brutally direct vérité (“S21: The Khmer Rouge Killing Machine,” 2003), archival material (“Irradiated,” 2020), and, in the case of his most celebrated film “The Missing Picture” (2013), clay animation. With his most recent film, “We Are the Fruits of the Forest,” Panh opts for a more restrained but still incisive approach to the plight of a specific group of downtrodden people in his nation's present. After a brief drone shot over the trees, “We Are the Fruits of the Forest” begins with Panh's main recurring formal gambit for this particular project: a split screen presentation of silent black-and-white archival footage. The subject in both that found material and his film at large is the Bunong people, an indigenous ethnic group living in the highlands of northeastern Cambodia. Historically, they have grown large-grain rice in mountain forests, clearing sections of trees to create fields according to their ancestral ceremonies and offerings. By the 21st century, the Bunong have become beholden to the demands of companies seeking to access their cultivations, forcing them to harvest and clear forests at a much more rapid pace and take on additional products like cassava, rubber, and honey. Panh's contemporaneously shot footage forms the bulk of “We Are the Fruits of the Forest,” remaining focused on the inhabitants of what appears to be one unnamed village as they cycle through the various duties needed to maintain their already precarious status. Though there are a few scenes in common with a more relaxed way of life, including a few of the village children watching an action movie on a cell phone, the vast majority of sequences take place without any obvious visual signifiers of a more putatively modern world. To convey that, “We Are the Fruits of the Forest” relies equally on extensive voiceover. Though no specific credits are provided, it seems that one single male voice is used to represent the anxieties of his village, if not his entire people as a whole. It is his words that are used to contextualize the images of work onscreen, explaining various customs and the animist beliefs that govern their society, whether it be the various classifications of forests that the Bunong may or may not work in, the increasingly predatory bank loans that they must rely on as their crop yields become ever poorer, or the racist insults that wider Cambodian society uses to refer to them. The man occasionally mentions his father, but his words are generally used in an explanatory manner, informed by a deserved pride in his people's work and understandable concerns about their future. Such a monovocal approach, especially considering that little of the frequently heard conversations between the village people is actually subtitled, does run the risk of being repetitive as the same problems surrounding each facet of the Bunong people's lives are evoked time and again. But there's an elegance to Panh's rhythms and his focus on the many faces of the village that continually proves of interest. Even as this might be Panh's first nonfiction film to avoid even a glancing reference to the Khmer Rouge, the numerous references to modern capitalism's erosion of Bunong customs (including some of their people's adoption of Christianity) ensures that this new focus for Panh is by no means a lighter or less urgent topic. All this, of course, is tied back into Panh's use of archival footage. While past and present are juxtaposed less frequently than might be expected, the material is used in an overtly poetic manner, offering brief glimpses of a previous way of life. Most strikingly, the same image is often displayed in both frames, as if to suggest a double vision that seeks to divine a greater understanding of these long-gone figures and landscapes. Woven throughout “We Are the Fruits of the Forest” is an image of a topless Bunong woman, often shown in a brief flash that intrudes into the present. Whether this is meant as a literalization of the spirits of the forest or (as suggested by the voiceover) a bad omen is left up to interpretation, but it captures the vivid past and present lives of these people, and how quickly modern forces can cause them to fade away.

Tuesday, September 23, 2025

Kokuho First Draft

Complete first draft for Variety.

The depiction of the personal cost of making art is by no means a new topic in film, but it can often rely on an overly simplified version of the chosen artform's rigors and qualities, in turn diluting any undergirding sense of what drives the characters to put themselves through the ringer. That trap is often avoided by “Kokuho,” a vivid depiction of a legendary kabuki actor over the course of his career. As helmed by Japanese director Lee Sang-il, best known for his 2013 remake of “Unforgiven,” the film spends a great deal of its extended runtime capturing the beautiful physicality and anguished storylines around which the performances revolve, mirroring the many struggles and complicated triumphs of its central protagonist's existence. The title “Kokuho” translates to "national treasure," a title bestowed by the Japanese government upon high masters of an art or craft. After Kikuo (played by Ryo Yoshizawa as an adult and Ryusei Yokohama as a child)—the 14-year-old son of a yakuza leader in 1964 Nagasaki—witnesses the death of his father, he moves to Osaka to begin studying as an apprentice to Hanjiro (Ken Watanabe), widely considered the best kabuki actor in the city. There, he forms a bond with the performer's son Shunsuke (Ryusei Yokohama), who only possesses a modicum of passion compared to the intense drive and natural ability to inhabit the role of an onnagata (a man playing a woman's role in traditional kabuki), beginning a friendship and rivalry that will last for many years. Though “Kokuho” is undeniably a very long film, running just shy of three hours and ultimately covering the events of fifty years—ending, after its longest of many time jumps, in 2014—it remains engaging throughout, in no small part because of the ambivalent perspective it adopts upon its protagonist. As viewed by Lee and screenwriter Satoko Okudera—based on the novel by Shuichi Yoshida, whose work was previously adapted by Lee in “Villain” (2010)—Kikuo is deliberately something of a cipher, clearly a performer who takes great pride in his work but whose sense of self and his ability to relate to others is often murky. As becomes clear through the course of the film, kabuki is an artform that holds family lineage in great esteem, and as such Shunsuke is the heir to the House of Tanban-ya that Hanjiro belongs to. Despite his gift, Kikuo must resort to questionable tactics to maintain his standing in the insular community. When Ryo Yoshizawa begins playing Kikuo about forty minutes in, this aspect of his character becomes even more paramount to the essential mystery at the heart of “Kokuho.” When not in the heavy stage makeup that blurs the lines between Kikuo and Shunsuke, there is a slight coldness to his affect, especially compared to Yokohama's more extroverted performance, which constantly calls into question the sincerity of his sentiments. Though other characters bear the extreme strain of kabuki training and performance much more harshly, the 31-year-old actor appears oddly alien as he ages, a man who never fit into the preestablished traditions of his artform who nevertheless achieves success. In many ways, Kikuo acts as an embodiment of his art's place in post-war Japan. Though the film makes little mention of the world outside kabuki—save for Kikuo's mention that the “A Bomb disease” killed most of his family—it subtly forms a portrait of the changing times, signaled primarily by costume and production design. Kabuki never loses its popularity in the film, similar to its continued place of honor in real life, but there's a great tension between its 17th-century roots and the machinations of the 20th century, reflected most prominently in the Mitsutomo Corporation's heavy sponsorship of the House of Tanban-ya; it is above all an elaborate production, which must be bankrolled through distinctly modern means. In order to bring all this to life, Lee Sang-il relies on heavily on both tight close-ups and widescreen long shots that work in tandem to capture the physicality of the many performances. Cinematographer Sofian El Fani (“Blue Is the Warmest Color”)'s bright colors render Yohei Taneda's art direction and Kumiko Ogawa's costumes with the appropriate vibrancy. But perhaps the most fascinating touch of all comes courtesy of chyrons that appear when a new kabuki play is introduced. In the American release of “Kokuho,” the Japanese name of the play appears, along with the English translation and a brief description of the play's narrative. Though performances are not presented in full, it allows for a fuller understanding of the often tragic nature of these tales of unrequited love and death. In so doing, “Kokuho” and its portrait of an actor's ambiguities find their mirror in an artistic lineage; Lee's film is an admirable contribution to that legacy.

Saturday, September 13, 2025

Thom Andersen

  1. Los Angeles Plays Itself (2003)
  2. --- ------- (1967)
  3. Melting (1965)
  1. Los Angeles Plays Itself (2003)

Monday, September 8, 2025

Yeo Siew Hua

  1. Stranger Eyes (2024)
  2. A Land Imagined (2018)
  1. Stranger Eyes (2024)
  2. A Land Imagined (2018)

Edgar G. Ulmer

  1. Detour (1945)
  2. The Black Cat (1934)
  1. Detour (1945)
  2. The Black Cat (1934)