Monday, August 13, 2012

The Road Ought Travelled

Everything in nature has a distinctive end to achieve, a distinctive function to fulfill. In fact, according to Aristotle, every art and every inquiry, and similarly every action and pursuit, is thought to aim at some good. And this good just refers to the attainment of the end. With this we can see another important thread in morality – that is, the good thing is that which serves its purpose or attains its distinguishing end. Well, the same applies to man: the good man is one who fulfills his function as a man. But really, what is it that clearly defines the duty of man? Given the diversity of roles in this life, could it really be possible to determine a single, unifying function of all man?

Yes, we may all have different roles in life – I, for instance, am a daughter, a sister, a student, and a friend all at the same time. And for sure, others have different and varying roles too. But as said, we must make a distinction between a man’s craft or profession and his activity as a man. One can be a good doctor, a good student or a good son, but it does not mean he is already a good man. So, to discover the true function of man, Aristotle said we have to look into the human’s nature. It turns out that as human beings, we do have this one distinctive function to fulfill: to exercise reason, that is, to live out each of our lives in accordance with the rational principle. And by doing so, we are actually heading towards the realization and fulfillment of our function that will enable us to a good and happy life. After all, this kind of happiness is what we should all aim for – happiness that results from a rational life focused and based on the pursuit of excellence.

Since every human action is typically done for the sake of attaining this ultimate goal (eudaimonia or happiness), then we – as subjects – ought to do it the excellent way. Why? Because pursuing a rational life means pursuing excellence as well! This, then, calls us to strive for both intellectual and moral excellence – not just employing correct thinking and reasoning, but also desiring and acting according to this excellent reasoning.

As human beings, this is what we’re supposed to do; this is what we’re supposed to strive for. But sad to say, majority of us fail to recognize this; majority of us fail to live out the life rooted on the excellence of reason. We tend to turn a blind eye to the ultimate goal – that true happiness stemming from an excellent life, a rational life. Well, we may recognize it, but we tend to pay attention to the “happiness” part alone, forgetting that it needs to stem from a life lived out rationally and excellently. Worse is that we only focus our efforts on the things that are fleeting and temporary: wealth, power, influence, success, or perhaps, popularity. These are just instrumental ends, but we oftentimes put so much emphasis on them, treating and regarding them as the ultimate and final end. We so much want to become great doctors, architects, lawyers or businessmen that we anchor almost all our decisions and actions to just that. Adding up to the trouble is our distorted view on success: we almost always equate it with power, and yes, wealth! And this drive to be successful, as they put it, is just too strong for most that we tend to do anything – and everything – just to attain them.

The quest to achieve this individualistic ‘happiness’ can also be dangerous to other human beings, especially to those who are deprived or who are not as much capable. I, myself, have witnessed this pressing reality during my immersion experience at New Bilibid Prison in Muntinlupa. There I met Tatay Kid, an inmate for almost 20 years now. He was a noteworthy member of the Philippine military and was even sent several times to other countries such as Cambodia for some peacekeeping efforts. In the early 1980s, he was even made the Chief Investigating Officer in the Isabela province. But what led him to the prison cells was something that resulted from another man’s quest, or perhaps thirst, for power and wealth. It was the year 1991 when Tatay Kid caught the illegal logging activities of his superior (the governor) and fearlessly decided to bring it to a stop. He undauntedly stood for the truth because – as he puts it – it is what was asked of him, it was what he had sworn to do. But because there was someone overwhelmed with the desire and drive for affluence and power, Tatay Kid – despite siding with what’s right – still lost the fight. He had no choice but to spend a whole lifetime in prison for something he thought was just moral, for something he thought was just right, to do. Yes, this may have something to do with the weak justice system here in the Philippines, but for me, it is equally important to consider what actually lies beneath – the fact that there was one person who pursued, by all means, the things he thought are the ultimate source of happiness is also a big, big factor that allowed this kind of suffering, this kind of injustice, to happen.

As you can see, if our actions and decisions are just boxed in our limited view and judgment of self (our function, and by extension, our pursuit of that end), then we have a greater tendency to shrug off others’ quest to attain theirs too. Because of this, we deliver actions that meet goods which have their own ends, yes, but when are completed, are only means by which still other ends are to be achieved. And when we fail to look beyond these instrumental ends, we actually limit and constrain ourselves (and the society) from enjoying a greater good. Hence, we are still not any closer to attaining true happiness, to achieving what Aristotle called eudaimonia. In fact, everywhere men aim at pleasure, wealth, and honor. And I think it’s safe to say that it’s not at all bad to aspire for them. Just that none of them, though they have value, can occupy the place of the chief good for which man should aim. True enough, the pursuit of these things can make us happy, but the happiness we can get from them is only just to a certain extent; it will always be lacking. Indeed, we choose them only because we think that by means of them we shall be happy. This last phrase is worth noting, so spare me of the repetition -- only because we think that by means of them we shall be happy.

What makes that last phrase important to me lies in the very same experience I encountered during my immersion at NBP. Well, living with an inmate’s family for a whole weekend allowed me to see poverty right on the face. Nanay Jenny and his son, Cristian, live in a house that’s probably smaller than the usual comfort rooms most of us have at home. As you step inside their small abode, you’ll find the dining area, living room, and bedroom all at that one same place. Yes, they eat three times a day; but that’s just one canned good a meal. They don’t even have the resources to go to great schools, what more to experience luxury? These people neither have the money, the power nor the influence, but guess what, they are still happy. It may be true that happiness is all about human flourishing. But that flourishing does not, apparently, concern the financial and the socio-economic aspect alone. People can still be happy although they lack the access to the usual things most of us are aspiring for. This is what the above repeated phrase is trying to prove us – that we only pursue the instrumental ends mentioned because we think they can lead us to happiness. It does not say that only through them we can attain happiness. There are many cases out there where some already had the fame, the power, the wealth. But at the end of the day, they still find themselves unhappy, and yes, discontented.

That is why I find it so necessary to know for ourselves what we, humans, are supposed to ultimately strive for in life – that is genuine happiness, true eudaimonia, which emanates from a life lived from exercising the excellence of reason. Why? Well, first, knowing this can introduce unity within a single person’s life as it gives the point, the purpose, not just to one or two individual actions, but to a whole range of behavior. Second, it provides coherence and structure across the many different things we do as it pushes all men to live coherent and intelligible lives rather than just random collections of actions. And third, knowing the ultimate goal (and how we are to get there) can keep us from being too rigid on ourselves, reminding us that the world wouldn’t end if we do not become that rich, that popular, or that influential. Through this we are able to see the bigger picture – that as men, we have something “more beyond” to aim at. Quoting our discussion in class, “when we discover what men aim at, not as carpenters, doctors, or generals, but as men, we will then arrive at an action for its own sake…and this must be the good of man.”

Of course, with knowing comes our responsibility to do everything we could to align our actions (as well as the decisions that come with these actions) with this correct and excellent way of reasoning. Yes, it is not enough to just know and ponder the way to the ultimate goal; we should commit ourselves to actually doing it. Yes, this pursuit to an ethical life must continuously be a challenge to all of us. This pursuit to an excellent, rational life is indeed how the soul works to reach that genuine happiness -- happiness that arises from one’s pursuit of the admirable and avoidance of the shameful.

Seeing the conditions of people like Nanay Jenny and Tatay Kid is actually both a pain and a relief at the same time. I felt pain because I know they don’t deserve to suffer just like that; relief, because finally I was given a chance to get a brand new pair of eyes – eyes that I can use to view things around me differently. With these new pair of eyes on, I am making a decision: I will not add to the indifference and injustice in our society today anymore. I will follow the path of happiness for sure, but I will traverse it the way it should and ought to be – excellently and, of course, rationally. By removing the self from the center, by exercising correct reasoning at all times, then I would be able to see the bigger picture; I would be able to consider my kapwa’s quest for happiness too. After all, there could be no more fulfilling, more self-actualizing, than to see yourself reach your own star while enabling others to reach theirs too.

The Challenge of Integral Evangelization

Poverty in the Philippines is a major obstacle to the success of future generations of Filipinos. Because of this, living here in our country becomes so difficult for many. In fact, when most of us hear about poverty, we almost always associate it with the words crime and corruption. These two are, apparently, as rampant as the millions of people living in Metro Manila. Just out in the streets, you can already see and experience the appalling abuse of power. Even out at the grass-root levels, a similar face of injustice continues to exist. Then we ask, when will all of these stop? When will all of these come to an end?

Well, the recent official economic report may look impressive in its goal-by-goal trends and inequality analysis. But we are still left wondering why this improvement in numbers doesn’t seem to add up and translate into an advancement of our current national situation. Despite all the ambitious development goals laid out in the past years, the Philippines, however, still has failed to lift most Filipinos out of the detrimental claws of poverty. We may be winning little by little in numbers, yes; but unfortunately, we are still losing the war on poverty.

This war, as we may have noticed, has given rise to a lot of insurgencies in the country. And if I were to gauge it, there are perhaps two primary root causes of it: poverty and injustice. As they put it, poverty hurts the body; injustice harms the mind. Either way, the end results are hopelessness, anger, and lack of self-dignity among those who are oppressed, marginalized, ignored, hated and despised. These things do not happen to the poor just because it is their fate, but because of collective misdoings of other human beings.

Seeing a lot of our fellow Filipinos in this awful condition brought me back to my senses. I realized while most of us are enjoying the abundance of this life, there are millions out there who are deprived of this right to flourish. While most of us are spending our whole lives in the comfort zone, there are millions who are denied of this license to experience comfort. And while most of us can freely look on to the future with all confidence and hope, there are still millions who have nothing but uncertainty and darkness to look at. It pains me a lot to witness all of these undeserved misery. This pain has brought me back to my senses: I was able to fully recognize this one important need – the need to respond to this saddening truth, to this pressing reality. Once in philosophy class, I remembered my professor telling us that to be human is to flourish in a way man should. And I find myself agreeing to that – that as human beings, we are all entitled to be as ‘human’ as possible, and to grasp this thing called ‘humanity’ the best way we could. This, I would like to emphasize, is inclusive of all; it does not limit to those who are well off, to those who are influential, and to those who have the power. Those who are devoid of any man’s fundamental needs are still humans after all! God values every single human being; more so, He wants and intends the full realization of the potentialities of each and every one of us. To live a genuine human life is a part of what God designed us for, and so, seeing others getting dehumanized just like that must not be acceptable for us. Indeed, the cry of our fellow Filipinos must stir some urgency among us, and must intensify this need to respond to their call.

Also, as we have learned in class, following Christ does require something from our end. We, being a community of Christ’s believers, have a social commitment to stick to; we have a social mission to adhere to. This commitment calls us to respond to the cries of those who are most needy, and those who are calling out for justice. For me, it is not enough to feel sorry for them. It is not enough to just include them in our prayers. And it is likewise not enough to think of their situation only during times of reflection, when we want to gauge how fortunate and blessed in life we have been. We must act out this responsibility, we must respond to these people wholeheartedly, as we strive to fulfill this Christian obligation. However, this commitment should not just focus only on the acts of generosity and charity towards those who are in need. For me, it also invites us to be guardians of each other – checking if we are all on the right track, if we are truly being faithful to our mission and commitment. Why? Because development, as I see it, must not be an inward movement alone; it must also be an outward motion, inspiring and bringing personal development and conversion of others as well. After all, wouldn’t it be more effective if we all work together in the fulfillment of this duty?

Besides, the urgency of this call to respond is, as a matter of fact, highlighted in God’s command to each of us. He commanded us to love our neighbor just as we love ourselves, right? In other words, we – as His church – are called to be a credible sign in fostering God’s kingdom and to be instruments of His work here in the world. The need to attend to our less fortunate brothers and sisters, as you can see, definitely requires our attention. But how do we effectively actualize this need? How are we supposed to respond? It is to be Christ-like! That is, to show visible conduct of godly men and women making up a community. This is no easy task at all for we need to continuously work it out through our journey. We have to be a person of faith to begin with for us to fully grasp the essence and the significance of this great commission. Building the foundations of faith is, I think, an essential part in succeeding in this mission to respond to the call of duty. Integral Evangelization can actually be seen as a step to help us all in building the foundations of not just our own faith, but of other’s faith as well. What exactly is Integral Evangelization? It is similar to mere evangelization in proclaiming the Gospel in Word and Sacrament, yes; however, it does not just end at the moment of one’s conversion as it embraces the whole person, allowing him to radiate in his life this wonderful experience of transformation. This actually impels one to an active involvement in the process of human development and liberation.

Despite this integral evangelization coming into the surface, there are still some Filipinos who remain to be very traditional in their spiritual lives. They do complete their rosaries and their novenas, they do finish the long walks during Alay Lakad, and et cetera. But they fail to live the faith in their everyday lives! Sad to say, they only bother themselves with personal salvation and development, but when it comes to concerns that deal with liberating others from forms of oppression, they – more often than not – are just apathetic. There are some, on the one hand, who are very secularist in their acts. They address social stratification, yes, but they take out God and faith in all of their efforts. They may be of a great help in liberating others in terms of economic oppression, but they still cannot help these people be liberated from the bondages of sin, from their weaknesses and from their frailties.

I would really have to say I am fortunate enough to have been born in a Christian family. Ever since we were kids, we were already being taught of the wonders of walking with Jesus in our daily lives. I remember myself attending Sunday school for kids back then where my siblings and I learn the joys of praying, reading the Bible and worshipping the Lord through catchy songs of praise. I grew up holding onto these values, and until I personally decided to entrust my life to our savior Jesus Christ, I know the grounds of my faith has deepened. Our church, among many others, has a very strong discipleship program where we are continuously taught and trained to be leaders of leaders with a goal, that is, to share our experiences of God’s love and faithfulness to all. In fact, as early as now, we are highly encouraged to take part in the ministries of our church . I, for example, take part in the Youth ministry where we organize monthly evangelistic events to reach out majority of the youth in Rizal province, and try to consolidate them in holistic small groups to ensure continuity of their growth with the Lord.

Because of the environment I have been familiarized with, I can personally attest to the difference Integral Evangelization can make in our society at large. If you were to ask me, I think the best way to make God real and present here among us is also through us – human beings truly committed to continue the work of Christ. Nothing can be as remarkable than seeing more and more people trying to build a community of dialogue, striving to live a godly life so as to become living testimonies of God’s love for mankind.

Once we recognize that this faith is equally as demanding, we are then forced to seek and act towards the liberation of not just the self, but of those who are most in need. We can then feel the desire to embrace a transformation – a genuine one that will surely concretize the much-needed link between faith and social involvement. The principle of the Preferential Option for the Poor culminates the core of both integral evangelization and liberation theology. This preferential option accentuates the urgency to help the poor find its way towards liberation, but at the same time underlines the fact that this effort must be inclusive of all. Meaning, all of us should be integrated towards the accomplishment of this call to justice. After all, this mission is not just the mission of the priests, the archbishop, the pope, nor the pastors; this task belongs to us all, members of God’s Church! We must be active in bringing about the kingdom of God now.

Yes, it may consume some (if not most) of our time and effort, but hey, it’s better to invest in heaven as soon as now. Just like Archbishop Oscar Romero, let us keep ourselves awake from the sleep of inhumanity. Let us keep ourselves open to the world so we may be able to go out of our way to help others find the light again. Archbishop Romero realized for himself that now is the perfect time to remove the self from the center, and instead immerse in the periphery because only through this we can actually be living channels of blessings.

Life is short so don’t waste it! Let’s all strive to finish the race God has set before us. This life is a race to draw as much people back into union with God, a race to bring humanity back to everyone. It has been a very long race; it has been a very long journey. And some may even think that ending poverty and injustice remains to be just a far-fetched dream. But let us hold on to this: it still is possible; if only people try to live in the spirit of taking care of each other, then we can put an end to this poverty.

This is a challenge to each and every one of us. If we really want to see nobody getting left behind, we must be prepared to share our lives out with our whole mind, and of course, with our whole heart.

What I love about Hallyuwood

There’s something about Korean movies I just find irresistibly compelling. Even before I started immersing myself in Asian cinemas for this class, I already had a number of arguments with my friends as to what it is that’s really special and unique about Korean cinema. Yes, I consider myself a Koreanovela fan (I actually have several Korean series stuck in my laptop) but I really haven’t given much thought about it until I find myself writing this paper.

As a fan, I ought to have a better answer prepared for that question. But every time I piece together a response, it feels both inadequate and a bit dishonest. I’m not sure if I would just be making things ambiguous, or if I would just oversimplify the answer. Nevertheless, I will still try. To start with, I will be indicating three major things I like about Korean films (besides the obvious ones such as high-quality cinematography and cast flexibility): its diversity, universality, and yes, unpredictability.

DIVERSITY. I like how Korean films, unlike those of Hollywood’s and even of its Asian counterparts, turn out just about every kind of film one can think of. From Buddhist-inspired films to breathtaking action films – name it, Korea’s independent film community more or less has it. I admire their unhesitant stance to feature a wide range of topics that are, for the most part, truly bizarre and unconventional. While the bulk of modern Korean cinema is very much entangled in the romance and melodrama genres (just like what we’ve seen primarily in My Sassy Girl and The Classic), there is actually a whole lot more going on. In fact, for over 5 years of being a Korean film enthusiast, I have already seen – among many others – a documentary about a 40-year old cow, a monster movie, and even sports film about women’s handball or middle school girls’ weightlifting. This broad spectrum of films produced in Korea is already, as they say, an accomplishment in itself, not to mention the strengths and the beauty of each of the individual works.

UNIVERSALITY. No wonder why most Korean films are continuously becoming smash hits in foreign countries both in the east and west. South Korean films – as I see it – possess universality, which allows almost anyone to easily understand their themes. Say in the Philippines, Korean TV shows and movies are lording over the country’s soil. Kwak Jae-Young’s films My Sassy Girl and The Classic are just a few that gained a number of compliments and praises here in the country. Why? Because these two triumphed on expressing this kind of universality through its realistic storyline, making their scenes very easy to relate to. There are just a lot of connections that are established in both plots and, as we all know it, people just love to get involved. Kwak Jae-Young and other Korean directors (as evidenced by their box office films) appeared as though they were not afraid to break free, not hesitant to move away, from what is ‘ideal’. Meaning, they are not afraid to depict an un-ideal part of life, an imperfect part of life, where some (if not most) of us can more readily relate to. For instance, in My Sassy Girl, director Jae-Young did not mind dealing with excessive drinking, partying and even (a bit of) nudity. He found these things important and necessary – although faced with a risk of sending a negative signal especially to the youth – so as to solidify and emphasize the nature of his characters that I’m sure we can directly or indirectly identify with. In The Classic, on the one hand, we can notice one subject that pervaded in the entire movie, that is, fate or destiny. This is a really identifiable theme not just in Korean cinemas, but also in others’ as well. Also, in both movies we can see other universal and relatable topics such as the role of strong friendship ties, and yes, obligations of family.

UNPREDICTABILITY. I truly, truly love how Korean films employ a brilliant genre shift. So often we are watching a Korean movie that may be crime drama or a romantic comedy at first, and suddenly it changes and becomes something else entirely. This may be quite jarring for some and it really does take some getting used to; but for me, this very difference (the ability to change tone all of a sudden) contributes a lot to make Korean films so delightfully unique. After watching both My Sassy Girl and The Classic, I can say that unpredictable plots are truly a signature element of Korean cinema, making the storytelling in them very, very thrilling. Korean directors, even if most of them treat genre cinema influences from around the world with respect, still take on an irreverent attitude when it comes to the conventions and aims of genre cinema, enabling them to create works that break from tradition and surprise viewers with unexpected twists and collisions. Kwak Jae-Young’s masterpieces that we have witnessed in class have successfully combined elements in unexpected ways that’s why viewers like us can never be sure what’s going to happen next. Then we are left with no choice but to stay hooked throughout the film’s entirety. This is not to say that directors from many other countries are not constantly experimenting with genre; Korean film community just seems to me more adept, more brilliant, and more different in terms of injecting twist and turns in a plot from filmmakers working elsewhere. Personally, I love Korean films’ unpredictability for it defeats boredom and monotony, and at the same time builds eagerness and interest on the part of the viewers.

After everything has been said, for me it just boils down into one thing: that is, it is very refreshing to see a movie that is so willing to go outside the boundaries and offer us real characters rather than the usual stereotypes that we are, unfortunately, bombarded with today in our society. My Sassy Girl and The Classic are such movies that make us realize that not all films should reflect us as we wish to see ourselves, but show us as we are instead. This is why I respect Korean filmmakers so much – they adhere so much to their genre-bending exercise that throws in elements of comedy, traditional melodramatic romance, and et cetera, and then magically blends them into a unique cinematic experience that, for me, defies any categorization.

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Paper on Korean Cinema, Film Class at Ateneo de Manila University

Ni hao, China!

I realized that I haven’t really been familiar with Chinese movies other than those starring the legendary Jackie Chan. But after recently seeing two wonderfully crafted stories from Mainland China and Taiwan, I can pretty much say that unlike other Western cinemas, Chinese films are exceptionally genre bending. Besides all those martial arts and kung fu movies that we are most familiar of, there are apparently other unique genres in Chinese cinemas that will most likely capture the hearts of many.

As such are the movies Together by director Chen Kaige, and Eat Drink Man Woman by Ang Lee. These two movies are uniquely Chinese in a lot of ways – from the language and the setting to the distinctive individual behavior and collective values held as a Chinese community. These two films may tackle two completely different tales that existed in modern day China, but yes, a number of similarities slowly began to unravel as minutes turn into hours watching.

One same thing in both movies that I noticed is the strong emphasis on a father’s love to his child. Chen Kaige’s Together appears to me as a touching portrait of a loving father (Liu Cheng) who is fearless and forthright in getting his talented son, his pride and joy, find a good violin teacher in the city. He does everything and is, in fact, willing to go through anything just to see his son (Xiaochun) rise to success in his chosen art – playing the violin. Liu Cheng has invested all of his hopes and energy in Xiaochun despite life’s lacking times. But for me, the ultimate thing that proves his love to his son is the fact that he is willing to be left behind, he is prepared to be separated from Xiaochun, if that means the only way for his son’s dreams to be fully realized. Meanwhile, Ang Lee’s Eat Drink Man Woman also has this element of a father’s love to his children, but subtler than that of Liu Cheng’s to Xiaochun. Old Chu, naturally inexpressive of his feelings, only channels his love and affection to his three daughters (Jia Jen, Jia Chen and Jia Ning, respectively) through his chosen art – cooking. He really makes a point of the family to sit together around a groaning table every Sunday evening. As awkward as it is for an old widower to do this, he still tries his best to relate with and to reach out to his daughters who are all heading in different directions. This attempt to understand the girls amidst his struggles in juggling traditional values and his pride in his girls, issues of age and the end of his cooking career, for me is already enough proof of his affection towards his children.

Also, I found a strong use of symbolism for both movies. For Together, Liu Cheng’s love, dreams and hopes for his son are symbolized through music, complemented by his attempts to make his son the best violin player in town. For Eat Drink Man Woman on the other hand, we can see the important role of food as an expression of love between Old Chu and his daughters. Because of the family’s difficulty in verbal interaction, food also serves as their chance and way of communicating.

Both movies also highlighted the conflict between drive for success and firm family relationship. This is seen through Liu Cheng’s and Xiaochun’s dilemma as the international competition fast approaches. It was actually clear to the both of them why they adventured to Beijing at the first place: that is, to grab every opportunity of making their dreams closer to reality. But as the story unfolds, as the consequences that come together with this risky journey to stardom became clearer and clearer each day, Xiaochun realizes big time the greater importance of being with his father, his only family, all the step of the way. He found out that facing this life journey together is way important than reaching that star of commercial success. For the Eat Drink Man Woman counterpart, this conflict is made manifest by Chu’s second daughter, airline executive Jia Chen. Bright as she is, she was given this chance to reach her dreams, a big time opportunity to take a big leap in the corporate ladder. Promotion to a vice-president post entails her to move to another country for good. Considering how her dad (Old Chu) would feel after all the unexpected happenings in their family (and her assumption regarding his father’s health) made her choose to do the otherwise. She declined the offer and stayed here instead, with a clearer vision to take care and be with his father instead.

In terms of technique, however, I both find them very slow-paced especially in the beginning. There are some parts which are, for me, not necessary, but still managed to pull off an overall good storyline. How to prove that? Well, I can identify to you clearly the meaning of both movie titles. The title ‘Together’ just affirms the importance of being ‘together’ with your loved ones throughout your quest to reach your own star. Eat Drink Man Woman, on the other hand, just negates the saying that these four (eating, drinking, men and women) are the only things humans can only desire for in life. In fact, there is more to life than all those appetites. A family filled with love and affection is perhaps an example.

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< Paper on Chinese Cinema, Film Class at Ateneo de Manila University

Shall We Dance?

I have always regarded Japan as this very exotic culture. In fact, hearing the words ‘Japanese Cinema’ often reminds me of all those horror films and anime series I have seen before. I was not even aware of the all those Japanese films that truly made a buzz in both domestic and international scene. That was the case until I saw Masayuki Suo’s Shall We Dance?

This movie is one of the more completely entertaining Japanese movies I have seen – full of comedy that is not vulgar in anyway like most of today’s film. It has a heartfelt story line with a good character development seen from the acting and the movie as a whole. But with its title, I’m sure there are some who will assume that this is just another typical Hollywood love story: boy meets girl love affair. But no, this is not. Perhaps it may seem like another rebel-fights-society type of plot. But again, this is not. There is absolutely more to it than just that. It actually is a story of a man who forgot to love life, a man who failed to embrace life. And as the story sets out, this man finds himself in a search to break from his dreary existence ―what started as a fantasy about a dance teacher becomes an actual passion for dancing that truly changes his outlook on life. Please, don’t get me wrong: this film’s main substance is not about dance, but―as much as anything else―the healing and the invigorating powers of self-expression. The movie does give us the right mix of chuckles and bittersweet moments along the way, making it one of the best examples of a well-rounded story that Asian cinemas could be proud of.

However, for such a long time now, Japanese cinema has been subjugated to Western influences due to heavy globalization and internationalization. In fact, as others put it, modern Japan has already been an awkward mix of traditional and imported Western cultures. So, does this mean that Masayuki Suo’s Shall We Dance? is just another product of Hollywood’s impact on the cinemas of the countries in East Asia, specifically in Japan? Maybe yes (because I think that is totally inevitable), but not all. Why yes? Well, note how Mai Kishikawa, the dance teacher whom Mr. Suigyama initially felt infatuation with, talks about Blackpool – a dance festival held and is most popular in the West―and how she is hooked up with ballroom dancing – a set of partner dances, all of which are developed in the West. But as I have said, Western influence is not, for the most part, evident in the entirety of the movie. Why? Because despite the degree and rate of penetration of all these foreign influences, every Japanese artist (Suo in this case) will still be unconsciously and chiefly influenced by his own traditional aesthetics. So we ask: what exactly makes this movie uniquely Japanese?

Of course, before we can appreciate the ‘Japanesness’ of this movie, there must be some sort of knowledge on how the Japanese culture operates. When we watched this movie in class, I only know a few facts. But I was glad with all the things I discovered throughout its entirety. Well, other than the atypical story drift it presents us, there is actually another interesting aspect of the film that I myself have witnessed―Shall We Dance is apparently a great view at the Japanese society. For someone who has a narrow and stereotypical view on Japanese cinemas, the opportunity offered by this movie (that is, to peer through an ‘open window’ into the unique culture of Japan) is definitely something that could aid us in broadening our cultural perspectives, as well as our cinematic appreciation.

What I found in the movie are several issues concerning the Japanese culture and society. Social values, gender roles, communication modes, and styles of self-expression are just a few. For instance, public signs of affection are considered to be in bad taste in the strict rules of Japanese society. Imagine―all those things that we regard as normal and inoffensive (perhaps a husband putting his arm around his wife) are already considered to be breaches of decency. What more for social dancing where your partner is not necessarily your spouse? What more for this type of society that views ballroom dancing as unsuitable kind of behavior? Indeed, the idea of dancing together in public can already be judged as ‘beyond embarrassing’. Now we have a clearer picture on what dancing can symbolize sociologically in Japan. To be honest, this kind of setting (which I find so unique about the Japanese culture) makes it hard for me think whether the American remake can pull this off the way the original film does. I have seen some parts of the American remake starring Richard Gear and the gorgeous J-Lo. Yes, the American remake really does adhere to the original film in terms of plot, but what makes them really, really apart is the cultural context in which the story takes place.

Also, I figured out that one of the ways in which Japanese think of their society as “unique” is to really give emphasis on their society’s homogeneity. Apparently, Japan is not a country of individuals who, by all means, defend their right to go their own way. I browsed through their cultural history and I found a maxim that says, “the nail that sticks up will ultimately be hammered down”. And so, going back to the movie, I think this general rule is truly evident in the struggles faced by Mr. Sugiyama. He is a father in his society, and fathers there are expected to spend so much time at work, be a ‘salary man’ who should devote himself whole-heartedly to their society’s convention of success so as to provide all the needs of his family. And that is why, I think, Mr. Sugiyama’s decision to heed this call to adventure (i.e., dancing) is a far bolder act than if it runs in the context of any other culture.

As I have said, there’s a lot more in this movie that can help us identify with the Japanese culture (e.g., role of the wife; definition of success; how the Japanese people should keep loyalty and obedience to a company, a group, or perhaps a family; etc.) These cultural differences do make this story resonate better in Japan than it does in America, or even any country that’s planning to do a remake of this one. Well, I haven’t totally seen the Hollywood remake but I’m sure that it will be excellent in one way or another. Just that this Japanese original rendition from 1996 was so thought-provoking for me that I am hard-pressed to think of any way that it could be improved, or if its setting were to be situated in a different culture.

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Paper on Japanese Cinema, Film Class at Ateneo de Manila University