Akira Kurosawa’s ‘Dreams’: A Late Masterpiece from The Master

Understanding that Dreams was among the last films Akira Kurosawa made inexorably adds a regal and elegiac air to the proceedings. The fact that the work is semi-autobiographical (based on or inspired by actual dreams the legendary director had during the course of his life) renders the final product a rather intimate look into Kurosawa’s mind. Perhaps most intriguing is the unguarded way we are able to understand and appreciate the great man’s muse: we are in a sense seeing the way he saw, artistically. As such, Dreams could be considered the maestro’s most human film.

The concept, eight “dreams”, rendered as vignettes (or tone poems, or short stories, or fantastical reveries—or all of the above), could—and likely would—in almost any other director’s hands, be a recipe for farce. In fact, Dreams remains controversial and critical opinion on the film’s success is decidedly mixed. Those who dismiss it find the material mawkish, preachy and haphazardly constructed. Those who endorse it accept it on its own terms and relish the opportunity to explore Kurosawa’s creativity and, more than occasionally, his conscience. Perhaps more so than any other great director, Kurosawa was incapable of separating artifice from morality, and the tension of this human (and artistic) struggle recalls Dostoyevsky perhaps more than any filmmaker.

If nothing else, Dreams is a visual triumph; the cinematography is truly epic and the film succeeds purely as spectacle. Indeed, most of the “action” is rendered through images, and the emphasis is on showing, not telling. Dialogue is minimal and the music, when utilized, is strategic and effective (the use of Chopin’s “Raindrop” Prelude is particularly inspired). While each of the segments have a discernible trajectory, they don’t necessarily begin and end—at least not in a strictly linear fashion, as is appropriate for any authentic rendering of a typical dream.

The most affecting stories are associated with his youth. (Whether or not these were inspired by actual dreams is almost beside the point; Kurosawa imbues each segment with impressions that balance the surreal elements of dreams with the symbolic inventions of a creative mind. Both of these, then, are also commentaries on what drives an artist and compels creation.) “Sunshine Through the Rain” and “The Peach Orchard” serve as slightly surreal Aesop’s Fables, only instead of a lesson we get a revelation. In both instances a young boy is enticed by a love and appreciation of Nature, ultimately coming too close to some ancient and enigmatic authority. Rather than providing a clichéd contrast to “reality” or adulthood, Nature is at once capricious, inscrutable, and even vengeful. In other words, the mysteries of tradition and the unfathomable forces of history prove irresistible but also perilous. It is almost impossible to see these intriguing parables and not be moved by Kurosawa’s subtle commentary on the events and attitudes that influence an artistic sensibility.

Subsequent stories engage with the concerns and obsessions Kurosawa grappled with throughout his life. Both “The Blizzard” and “The Tunnel” (which ostensibly concern survival in harsh elements and the aftermath of war) can also be viewed as allegories for perseverance, literally and artistically. The film does stumble a bit with the two “horror” stories, both involving a nuclear apocalypse. Certainly the subject matter is anything but trite but the results are a bit ham-fisted and, as many critics have opined, preachy. The last segment, “Village of the Watermills” is a peaceful meditation on existence (again, literal and artistic) and serves as a sort of living eulogy for a life well-lived (and featuring legendary actor Chishû Ryû as “the Old Man”, an actor as indelibly associated with director Yasujirô Ozu as Mifune was with Kurosawa and whose only other appearance in a Kurosawa film was at the very end of Red Beard). By the time Dreams is over, we’ve seen youth, old age, life, death, magic, enchantment, illusion, and redemption. What else is there?

Special mention must be made of the film’s centerpiece, “Crows”, which involves an extraordinary encounter with Vincent Van Gogh (played, more than a little appropriately, by Kurosawa disciple Martin Scorsese). The famously tormented painter discusses “devouring” the natural scenes he paints, but admits “it’s so difficult to hold it inside.” If there is a better or more succinct explanation of the forces that inspired and destroyed this delicate man, I’ve yet to come across it. The only thing to do, he asserts, is work; to battle the inhibitions and push oneself past where even the demons can go. That way lays Glory and down there, deep, resides Beauty. And madness. “I drive myself like a locomotive,” he says, staring defiantly at the sun. What happens next, I’m not at all sorry to state, must simply be seen to be believed.

Dreams endures as an exercise in the art of nostalgia: memories are elevated into visual splendor that is at once soothing and unsettling. Sort of like life. By experiencing this film we have the indescribable opportunity to behold the world through the eyes of an exceptional, sensitive soul who just happened to be a genius.

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Ten Songs For Myself

Eight years ago today.

I’m sure anyone who has lost a parent (or heaven forbid, a child) can understand that when this happens it becomes a line of demarcation: your life before and your life after. It doesn’t mean nothing is ever the same or that you never get past it (everything is the same and you get past it except for the fact that nothing is ever the same and you never get past it. You don’t want to).

One year ago today this is what I had to say, and I’m not sure I can (or need to) improve upon this sentiment:

Blogs are, or can be, like diaries.

Except that diaries, by nature, are private. Which begs the question: do people who blog censor or soften the observations, complaints or critiques that in other times would exist inside a document designed to remain unread by others? (Or more to the point, should they?) To be certain, only a few years ago, thoughts like the ones I’m about to express would have been safely ensconced inside a journal, not read by anyone else, even including myself (I don’t often return to old journals, hopefully because I’m too busy living in the here and now). And for whatever it’s worth, I am humble enough to know that small numbers of people visit this blog, and I have enough sense (or self-respect) to instinctively acknowledge that nobody is well served by overly earnest airing of personal trivia.

Put another way, I don’t begrudge anyone else documenting every last detail of their existences (no matter how mundane or mawkish); I simply remain uninterested in reading about it. In that regard, blogs are self-regulating: if you don’t write things that others will find interesting, you won’t have an audience. And who cares anyway? In that regard, blogs are like diaries: people post on them because they want to, or need to, and the concept of friends or strangers reading their innermost thoughts won’t necessarily hamper their willingness to compose. Still, only the sensation-seekers looking for notoriety (usually the already famous, and even those folks have a shelf-life of about six months) go out of their way to wax solipsistic in a public forum.

When it comes to the death of my mother, I of course have meditated on the loss privately and publically, and anyone who knows me (or reads this blog) understands that her life and death are an unequivocal component of my ongoing existence. Nothing remarkable about that, really: it is what it is. I am not alone; in fact, one need not suffer the untimely death of a parent to understand that their presence is inextricable from one’s own. That said, it’s not because my feelings or experiences are unique, but because they are the opposite that I have little compunction sharing some thoughts on this plaintive anniversary. Indeed, for me these occasions are much more a celebration of her life (and her unambiguously positive influence in my life) than any sort of disconsolate meditation on death. It is what it is.

As I have mentioned in other pieces (most recently on my birthday), one of my earliest and most positive memories of art and discovery is associated with my mother: listening to Nutcracker Suite and drawing pictures. I still listen, as anyone who knows me knows, and I still draw pictures, only I use words (and, whenever possible, my mouth –as anyone who knows me knows).

I’ve long maintained that while I don’t begrudge anyone their pleasure in augmenting their musical experience with altered substances, I am happy to take it straight, no chaser. When I listen to music it does everything I suppose it is designed to do: it soothes me, inspires me, consoles me and makes me genuinely grateful to be alive. To be among the same species that was capable of creating this magic. To be transported to other times and places while being wholly present in the here-and-now (what a miracle that is when you think about it; something drugs cannot do half as reliably, or inexpensively…or legally). I don’t turn to music when I need it most, because I always need it. But certainly there are some songs I need at certain times more than others. There are, fortunately, too many to list or share, but there will be many more anniversaries of this day to remember, and I’ll look forward to sharing more at the appropriate occasions. For today, here are some songs that always help.

Chopin, “Waltz, Op. 64, No. 2″ (performed by Artur Rubinstein):

 

Grant Green, “Exodus”:

 

Bob Marley, “No Woman, No Cry”:

Dizzy Gillespie, Sonny Stitt and Sonny Rollins, “Sunny Side of the Street” (with epic, miraculous vocals by Diz):

Jeff Buckley, “Dream Brother”:

Led Zeppelin, “In The Light”:

Neil Young, “Motion Pictures”:

Living Colour, “This Is The Life”:

Sonny Sharrock, “Who Does She Hope To Be?”:

Jethro Tull: “Reasons For Waiting”:

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1973: The Things They Carried

Front Page Image

 From NYT: On March 29, 1973, the last United States troops left South Vietnam, ending America’s direct military involvement in the Vietnam War.

I can’t recall the last time I watched The Deer Hunter in a single, uninterrupted sitting. I suspect, reflecting on the first Vietnam-inspired Hollywood epic (preceding the similarly overstuffed Apocalypse Now by a full year), the extensive overture is necessary not only to set the tone, but to signify, on literal and figurative (artistic) levels the last glimpse of a way of life that was about to irrevocably change. With minimal pretension (that would be saved for the movie’s third act) and effective subtlety, the elaborate, unhurried scenes depicting the plans and preparation for the big wedding illustrate a way of life that, even without the war, was almost obsolete: the steel mills and coal mines, of course, would not figure as prominently in the lives (and livelihoods) of the next generation. Less remarked upon, but equally significant is the vivid depiction of a reliance on religion and ritual that seemed much less archaic in an era when it was not uncommon for first or second generation immigrants (mostly from Europe) to comprise the (invariably blue collar) workforce. As such, the film’s first act is a document of a time that was slouching, not exactly innocently but less than fully prepared, toward the end of its own history. First there was the ’80s and what the powers that were did to the unions, then the ’90s and what computers meant for the majority of workers unfamiliar with the Internet.

 The Deer Hunter’s second act deals with the horrors of combat and the third act with its aftermath; those are the parts that, while not as deliberate and languid as the less eventful opening act, become weighted down with their own urgency and all-encompassing compulsion to illustrate Big Truths. This is where the (inevitable?) lack of subtlety and (unfortunate) pretension sometimes suck the air out of the action on the screen. Still, the scene where De Niro skips his own homecoming party and paces nervously around his motel room says as much about the alienation and subsequent disillusionment (where he came from, where he went, where he is headed) than most films and books devoted to the uneasy homecoming Vietnam veterans endured. For an unfettered and forceful examination of this awkward chapter in our country’s history, I’ve yet to encounter a work that improves upon Tim O’Brien’s The Things They Carried. But the single scene (from any film, and more immediately than any book) that successfully synthesizes the before and after of that war, and that era, is the brief, devastatingly beautiful scene that concludes the first part of the film: post-wedding and pre-war; no words are spoken but a great deal is conveyed. The world will soon be a different place for the friends headed to war as well as the ones who stayed behind. It is an elegy for folks who are beginning to understand that everything has already changed.

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