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“Norwegian Wood” dir. Tran Anh Hung and its readers

Book jacket/Still from Norwegian Wood

For a solid Murakami reader, a rendering of a Murakami novel (not to mention one as seminal as Norwegian Wood) could fall very short. Complaining should include that Midori’s hair isn’t short to the extent of spiky, despite the “concentration camp” comment in the book. She also does not have the bouncy personality or figure hugging clothing, or somewhat voluptuous shape. In fact, the actress Kiko Mizuhara is unbearably skinny, and looks less Japanese with her mixed Korean and American heritage. For a staggered Murakami fan, any one of those changed characteristics can cause a heartache. However, by the end of the movie, Tran’s great finesse at causing the viewer to feel loss and depression are captured by Taiwanese cinematographer Mark Lee’s lens, which sweeps across various undiluted fields of colour in the scenery of Japan: jade green, white snow, and grey rocks of the seaside. It is, overall, a successful rendition of the book, emotions are heightened rather than dimmed, ideas are portrayed rather than left.

The story of Norwegian Wood is simple: Toru Watanabe is a college student torn between loving the girlfriend of his dead best friend, Naoko, and a new, fiery love interest, Midori. Both girls want Toru to love them, but Naoko especially seems unable to fade out her feelings about her dead boyfriend, Kizuki, who had committed suicide. Toru visits Naoko at the sanatorium where she recuperates from her loss, but finds that there is a gap between what he wants and what she wants. Midori, on the other hand, seems ready to accept him, but only if he himself is going to give her his all. The story is set in 1960s Japan, during student riots against Americanism and the Vietnam War, and when retro was in fashion — portrayed more closely in the movie than the book.

Everybody knows that as a director, Tran Anh Hung is brilliant and magical in his use of lush colour (Vietnamese-inspired first in his debut The Scent of the Green Papaya). It’s also known that he likes details of nature, and silence-inspired innocence. His oeuvre seem to fit well with Murakami’s, and he understands Murakami. In reports about Tran’s acquiring of Murakami’s consent for making the film: all it took was Murakami’s assessment that Tran is a “hard nut” — so he would leave him the hell alone and go make the film without the author’s input. It seemed that the author had this intent: not only did Tran need to have his own ideas, but that once he offered up the novel, Murakami aficionados will see a different story on the screen.

The true Murakami-ite should set aside changes in the character’s distinguished traits — there is outcry in Chinese language forums that Naoko, pretty, doll-like and untouchable, is played by Rinko Kikuchi, who is a decade older than Naoko is in the novel and known to please American audiences — she’s, amongst other things, Oscar-nominated for Babel — rather than an aesthetic ideal for so-called “Asian types.” Sequences such as Toru and Midori’s adventures in a porn cinema are cut. Adopting the story, Tran takes the pain and loss associated with unrequited love somewhere deeper, darker and more intense. It also does what Murakami fans are so afraid of so well, which is to bring the Murakami experience on the screen, and therefore potentially ruining the images that had been residing in the most intimate parts of our psyches. There is one scene towards the end of the film, when Toru is completely at a loss, and travels alone to nearby the sea. What then happens as the camera lays over his solitary body amongst slimy large rock surfaces and his emotional anguish is more than what I can recall from the Murakami novel. The edition that I am reading from, the 2001 Harvill Press, pp. 325, simply says this (upon learning that Naoko’s condition was no better and that the flat he had prepared for the two of them was in vain and his hopes for the spring had been more than dashed):

I went inside and drew my curtains, but even indoors there was no escape from the smell of spring. It filled everything from the ground up. But the only thing the smell of spring brought to mind for me now was that putrefying stench. Shut in behind my curtains, I felt a violent loathing for spring. I hated what the spring had in store for me; I hated the dull, throbbing ache it aroused inside me. I had never hated anything in my life with such intensity.

I spent three full days after that all but walking on the bottom of the sea. I could hardly hear what people said to me, and they had just as much trouble catching anything I had to say.

It would appear that Tran’s sea is an re-imagining of this section, because in the novel Toru does not travel in this part (correct me if I am wrong), but in the film all but real waves crash against the rocks and the sea is right near where Toru languishes. The re-imagining is exciting and thoroughly different to what happens in the novel. One Chinese online commentator said that it was “butchered” but that’s not what I think. The feelings that Tran presents are intense; and in that one moment, the film does not belong to a novel — it now belongs to Tran, the actor and the audience feeling the emotion.

Like Balzac and the Little Chinese Seamstress written and directed by Dai Sijie, it reminded me of a French film but with Asian characters doing things that are for the sake of the eyes of the Westerner. (Tran is a Vietnamese-born French director). There is something exotic happening, for example the great hippy style of clothing in ’60s Japan. It made me feel that the film was obsessed with hipsters in our current age rather than in the ’60s. The sets, which are meticulous, and the hairstyles and clothes were all but too captivating. But sadly it does not match up to the stylization of films like 2046 or In the Mood for Love (Wong Kar-wai), precisely because Murakami wasn’t about clothes and setting in this novel, but desperation and internal solitariness when young love is gone. Or the joy for when it emerges anew.

Tough as Tran is, and great as his cinematographer is (a veteran who has worked for Taiwan’s own auteur Hou Hsiao-hsien) is, there’s nothing harder than getting the mood of the original right.  The protagonist of Norwegian Wood has one-sided dialogues (“Boku,” the “I,” Toru Watanabe likes to reply with “Of Course” or “Yes, of course”), he’s humorous but makes clumsy mistakes. It’s difficult when on screen, clumsiness is less cute when we do not have the cool and detached writing style helping the character along on the page. For Norwegian Wood‘s fervent readers and fans, they can be solaced by the fact that not only does Tran bumble along until he captures it, he also willingly uses huge chunks of the novel right there in the script. If anything, Tran is just as mesmerized by the dialogue and the writing as the fans are. This, assures the fans, that Tran is not butchering the novel so much as reveling in its sentiments and originality. I think that’s as much as any Murakami fan can ask for.

寂寞,难受

蔡美儿在《华尔街日报》做了些对东方人的评论. 我在想, 为什么这么多人都深有同感, 而且这些有同感的都是在外国长大的中国人。

貌似很多中国人都沉醉在自己多么完美, 比起他人多么的完美。我觉得这就是当中国人的一种悲哀。从小, 我记得我的第一父亲我的爷爷在我上幼儿园的时候对我说”你为什么不知道国家领导人都是谁?名字都是什么?” 当时我的同学,另外一个幼儿园学生可以把所有的人列出来。当时我的感觉就是羞耻, Shame.

我发现到了将来,不管当时父母或者祖辈是怎样教育的, 最后给自己的压力就像是当时父母给的一样,原来的爱变成现在自己的本质,变成现在自己的压力和自己的磨难,折磨。

就算蔡美儿是彻底扯淡,那有怎么样?她还是唱出了自己的心声,还包括了很多中国人的心声。当然了,这种心声是无聊的,但也是最需要的。

Nufang! Rock Heroes Concert pics

Sorry about how late this posting is, I’ve been preparing it for a long time though!

Nufang (怒放!摇滚英雄演唱会!) was a Chinese rock concert gathering together many great past rock musicians: On the list were Tang Dynasty, Black Panther, Pu Shu, Wang Feng, He Yong, Zhang Chu, Cui Jian and much more. Both Liu Chang and I went, and although on some levels it was a disappointment, there was still much more to think about. For example: where did the era of rock go? Are we still experiencing it now? What resulted in these guys getting such backing and sponsorship? Nostalgia.

Anyway, here are some photos:

Personal hero, He Yong, the one who started the sailor, blue-white stripe uniform of Beijing’s hipsters.

He Yong’s dad, who plays the sanxian and who also performed at He’s concert at the Hong Kong Coliseum in ’94, the year He Yong released his first album

This should be Zheng Jun. (“Return to Lhasa”)

A few girls dancing near the most expensive section of seats.

A slideshow in the middle of the concert.

Shin, from Taiwan, who surprised everyone with his honesty and ‘out-there-ness’

Wang Feng rocking out.

Cui Jian’s red star – just before he came on stage.

Time to leave.

Joel had a good time.

London trip and other things

It’s been a while since I updated this blog, but a lot has happened. For example, I took a trip to the UK in May and spent three weeks with my family after being absent for three years (I only took one other trip back – for about a week). The family felt strange to me, and being in Britain close to a Chinese emigre family rather than being in China, with a Chinese Chinese family, felt different, strange and contrary to my previous ideas about the culture of family. It seemed that the more I stayed at home in England, the more Chinese I was feeling, or at least the more the constraints of family life forced it on me. Like this, which I noted down when I was there:

In my mum’s home I feel like a terrible person. Ideas important to me are usually scorned by her and there’s just nothing we can successfully talk about. Maybe the Chinese person in me had long ago gone and been replaced by someone who only sees her own gain, whilst not being charitable to others. She is unfailingly nice to me, I am too horrible and doesn’t appreciate anything she does.

So what’s the point? Why not just give up my values — work, insular thinking — and take up hers? Is this side of her Chinese? Am I not Chinese enough?

And later that day:

There is no individuality in the family, and I have to change my entire way of thinking. I want to be left alone, but I’ve never felt more alone when I’m with people. In order to be close to them, I lose myself and my personality. I have to look normal, act gentle, smile. I have to be amicable, adorable, easy-going. If I slight people, or tell them to get lost, where is the whole of the Chinese family then?

比较忧郁

其实有很多是我想写的,但是现在确写不出来。今天,昨天,上个星期都比较忧郁。

为什么北京的天没有蓝天,看不到阳光的日子已经有5个月了吧。这样的天气还能持续多久?

明天去扫墓,看看八宝山的爷爷。

The replication of voices and truth

Sometimes China seems like an inexplicable country to me. Sitting here in a cafe the Chinese girl – probably Beijing girl – diagonally left opposite has her converse-clad shoes on the low-down sides of her chair, her long and firm legs creating an inverse arch. She’s wearing very short shorts and just called her boyfriend, I assume her boyfriend, across the table a loser. Very loudly. She swings her head this way and that, like a large dog with brown curls and slaps his hands on the table as she talks, or screeches, really, knocking over cutlery on the table with a loud clinkle. And he’s fine with it. Maybe because she’s very pretty (or is that because I’m really judgmental?).

(test blog written in July 09 - back after six months – discreetly)

Simulations and Simulacra

我过了一个没有照片的生日。

照片都是一个平的东西。当我看到照片的时候,我会觉的我什么都没有了解。因为在生活当中我喜欢享受刚刚接触到没有任何以前的记忆的东西。昨天我在炒豆胡同开了个生日晚会。酒吧在我家旁边,叫浮生,也就是 “浮生并非若梦”的浮生。幸福的痛苦,就是生命中有种种自己控制不了的东西。我在大学的时候写的毕业论文跟这个想法有关系。

当时对后现代主意很崇拜,学过这么一断。摘于’07年写完的论文,在一个名为“Post-modern Theory in Practice”的小节里出现的。当时我的英国文学毕业论文写的是村上春树(Haruki Murakami)和美国的后现代主义作家的对比。谈论的是在现在社会的自我ID,认识,和一个文化的标准已经被商业化的社会和媒体的复制能力而沉没。因为媒体能够不停把真实的现象弄的一层加一层的。这样子的加法会使人们觉的没有真相的存在。我的大学老师跟我说,就像在电视里看到非洲的时候你会觉得这个是真正的非洲。这个定论不是等你看到真正非洲的外貌才下知道的。或者是说,因图片,电视机,电影,人会把所有的事情联想成他们看到的图片的样子 — 中国是穷的,英国是富的,等等。

在论文里学到的大概就是这个意思。

The French post-modern philosopher Jean Baudrillard talks about the ‘hyperreal’ in his Simulations and Simulacra (1983). Baudrillard’s post-modern theory of the ‘hyperreal’ originates in the notion that ‘the real is not only what is reproduced, but that which is always already reproduced. The hyperreal.’ The notion of the ‘hyperreal’ is thus expanded:

There used to be, before, a specific class of allegorical and slightly diabolical objects: mirrors, images, works of art (concepts?) – simulacra, but transparent and manifest (you didn’t confuse the counterfeit with the original), that had their characteristic style and savoir-faire. And pleasure consisted then rather in discovering the ‘natural’ in what was artificial and counterfeit.

Baudrillard expounds the notion that in the past we were still able to distinguish between the imitation and the ‘real.’ From the 1980s and up to the present (for Carver, until his death in 1988), Carver, Murakami and Auster were and still are writing about the enormous increase of effigies and reproductions in their ‘post-modern’ culture, which has unsettled their comprehension of what is actually real about their culture as well as their own identities. The real and the imaginary being confused is at the core of Murakami’s writing.

fu2

这是在我的思考得出的唯一能弥补我开生日晚会而没有把自己的相机送到别人的手里,让他们帮我拍照片,或着让那些来庆祝生日的摄影师帮我拍的安慰。能把浮生酒吧全部占余让我感觉很兴奋,但同时没能把那里的气氛纪录一下:暖缓的灯光,像烛光但莫非是,前屋子法式的小圆桌子,上面掂着红色方形纹的纸桌布,圆方一起,配着桌上的红色蜡烛,很有异国他乡的小调。整个浮生满了以后,就往里屋转移。里屋是间会议室,工作室样子的房子,墙的四边上有着女裸体画:是老板朋友的素描写生。素描的下面是木头箱子,批着白布。人坐在布上感觉非常安静,有着所有人都能互相看到的感觉。这样大的四方屋子,就是我生日。不要任何人脱离其他人的目光。屋子很亮。

可惜,唯一好的照片就是:

alice_birthday3

两碗面条,纪录这两个星期

罗大佑唱着“飘来飘去,就这么飘来飘去”。

这两个星期是比较可怕的两个星期。今天自己给自己做了碗炸酱面,但是虽然是两包酱——黄酱和甜面酱——可是做出来的确是半锅酱。最后咸的我,别人是拿酱沾黄瓜我是整碗面条沾黄瓜。但发现这是我第一次做炸酱面,虽然我已经吃了有二十年。

上个星期给奶奶和小梅姑姑做了很多碗量的意大利面,是从雍和宫旁边的法国进口店买到的西红柿酱和意大利面条。比今天买到的材料可能要贵6,7倍。但居然她们(还有安南大大)吃的很欢:奶奶来了句,加点醋,来掰蒜!我和小梅姑姑疯了。这又不是吃炸酱面?但也没什么不好的。起码她爱吃。

那是一个星期以前的事儿了。这个星期天,我没有买意面,也没有心情做面。我有两个稿子在写而且需要采访。我的心情糟透了。我前两个星期某一个周六的晚上连续看了五部王家卫的电影:顺序是“堕落天使” (Fallen Angels), “春光乍洩” (Happy Together),“重庆森林” (Chungking Express),“花样年华” (In the Mood for Love) 和 “2046″ (2046)。 那几天过的非常不快活。结果第二天还是去唱歌了。我发现,好像世界上每一个人都过的比我快活。在K房我把一些我失去的东西在试图找回来。但估计,找不回来了。

在看电影的时候,我觉的不再孤独。那个时候我发现我看到的就是一个感受:长大了不好玩。好像别人都在玩,就你觉的不好玩。有朋友说我是荷尔蒙过盛,我不这么认为。我认为是作为一个城市青年所带给我的忧郁。所带给我与悲伤的艳遇。最后我会是什么样的一个人,我现在知道还是不知道… 我还有个朋友对我说,陪我写首歌,叫 “Believe in Love” -I’m not kidding, 他真的这么对我讲。我没有跟男人的艳遇,我只有一种烁力,他们看到的一点都没有神秘感,没有觉的我是个好产品。我要回英国。

周五晚上回到了愚公移山看PK 14和一个美国模仿Yeah Yeah Yeahs的女主唱。那天晚上为了文章采访了张守望和杨海松。那时感觉到,自己有一点傻逼,我到底是东方文化的人还是西方文化的人?我对他们说我是给境外媒体撰稿的时候,是华人的时候,我为什么老觉的自己是个中国人。我跟本命年的守望,除了音乐财富之外,有什么特别大的差别?我说话时候,不在采访的时候,不是也把话从舌头后面和下面吐出来吗?我不是从小在东单公园的跳床跳大的吗?为什么在国外居住了十五年后,我回到东单奶奶的一个举动和爷爷的一张照片可以如此的打动我?我怎样才会知道?

我上班的时候为何又回到职业女士见过世界的人?我在装蒜还是在当真?中国北京跟我有什么关系?看棉棉的小说和Henry James的时候我又有什么样的变化?头脑很乱。写英文稿去。

迈克尔杰克迅对我的影响

从我小的时候到现在,对我而言迈克尔杰克迅给我留下最深刻的印象就是在伦敦唐人街Gerrard Street(到现在我都把街名记得非常清楚)住的赵晓和她爸爸赵叔叔。赵晓14岁从北京去的伦敦。她在城市的第一个夜晚就与我相见,当时我记得她的头发很长,脸很瘦,说话时头发一甩一甩。

等到赵晓跟我上一个中学的时候,我们已经非常熟悉。她爸爸,也就是老赵叔叔,跟我爸爸,晓虎,也非常熟。他们都在做音乐:我爸爸吹笙,吹双簧管,老赵叔叔打扬琴,而且打的很棒,肯定像我父母那样是乐团出来的。可是到了英国之后,这些人貌似像失落的兵,找不到团队,组织,找到的只是其他的一些流浪以及失落者。去Covent Garden街头看他和陈大灿叔叔演出的时候我的回忆是围观的许多人,大致是外国人,看着这两个中国人演奏。我很小,所以也没有想很多。但后来我知道,在中国可做很多并且出色的音乐家,在英国确在Covent Garden闭睛演奏,有的时候还在茫茫的大广场上独奏。卖着10英镑的CD靠路过的人赚钱。我爸妈也这么做过,在桥上我妈妈弹奏的古筝,我爸爸和姑姑的合奏。在伦敦的唐人。

我记住迈克尔杰克迅在伦敦Gerrard Street一家奶油面包中国人点心店的楼上一间比较简陋的小屋子里面。这间屋子是赵晓和老赵叔叔共住的。有两张床,我周末去看赵晓的时候就坐在她的床上。我们一般会叫外卖,两个十几岁的妞子,叫的是唐人街最经济实惠的‘旺记’餐厅。从广东还是香港人开的馆子叫个牛合什么的。那个时候过的很朴实,生活的(在记忆里)既是没困惑也没有欲望:还没有开始交男朋友也没有开始正式中学考试。在记忆中那个时候是模糊的——没有思想,没有愿望。想的是什么现在一片空白。

我们坐在赵晓的床上,吃着牛合,看的也就是迈克尔杰克迅的MV; 赵晓是个非常爱杰克迅的歌迷,有一次她还因为跳杰克迅的舞蹈而摔倒在地上。她那种疯狂的爱是我没办法理解的。我还是会乖乖的看”Black & White”, “Thriller”, “Earth Song”……

还有一个杰克迅的记忆。在我18岁那年,在大学杜伦(Durham),在寒冷的英格兰东北部,接近苏格兰,我交了一个从苏格兰Paisley附近Howwood来的男孩子。虽然应该称他是来自村庄的,但其实他是一个很端正的,穿着打扮很像那么回事儿的人。称他为“怪哥”,因为他的名字音像。我记得,他说要和我分手。那个时候我们才交往了不到一年,但是已经很深的去了解了互相并且有着爱意。他说,你为我做的不够多,甚至什么都没有做。跟你在一起我很累。跟你在一起我觉得得付出太多。你必需为我做点什么,必需去证明你真得值得做我的女朋友。貌似我从小就很被宠爱,貌似我一直也不懂得什么叫做爱。我发现虽然他的话里带着我可以察觉出的大男人主义,我想想,还是答应了,我就做一点。

我给他做了一顿中餐,在学期即将结束的头一天晚上,过了一个非常完美的晚上:把我房间布置的白布贴墙,把野花和鲜花布满了房间,我叫“怪哥”等等我,我马上就要做好了,我电话短信说,九点半过来。我十点多才做好,他到的时候已经饿的一片,带着一盒子高级巧克力上楼找我,在房间里。他的第一句话是:”你放的音乐是Jackson 5吗?“…. 他笑了。

爸爸,

我会学会做人的。