Page 145 - Nightmare Japan Contemporary Japanese Horror Cinema
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132                                           Nightmare Japan

                              violence  of  desire’  that  French  cultural  theorist  Georges  Bataille  links
                              with the potentialities of ‘radical transformation’ (quoted in Menninghaus
                              2003:  367).  Seen  in  this  light,  the  cinema  of  Miike  Takashi  in  general,
                              and Ichi the Killer in particular,  contributes to a ‘science of [that which]
                              is completely  other’ (347), a mode of  thought  allowing  for  new ways  of
                              approaching understandings of human identity and the relation of the self
                              to the physical body and its inevitable trajectory towards death and decay.
                              If  one  understands  mutilated  and/or  mutilating  bodies  as  flexible
                              arrangements that embrace multiplicity, indeterminacy, and the seduction
                              of  extreme physiological configurations, then it is possible to understand
                              Ichi  the  Killer  as  a  text  that,  while  eliciting  fear  and  revulsion  on  some
                              levels,  stimulates  the  imagination  on  others.  Mutilated  and  mutilating
                              bodies  (including  those  that,  like  Kakihara’s,  undergo  sacrificial  self-
                              mutilation)  are  intensive  and  heterogenous  physiologies;  they  are
                              corporeal  formations  that  hold  tremendous  promise  for  those  wishing  to
                              escape  stifling  cultural  paradigms.  Like  the  variously  monstrous  bodies
                              populating  countless works  of  horror  cinema  from  around the globe, the
                              masochistic  Kakihara  can  be  understood  as  resisting  categorisation
                              through infinite self-creation. Like the Body without Organs described by
                              Gilles  Deleuze  and  Felix  Guattari  in  A  Thousand  Plateaus:  Capitalism
                              and Schizophrenia, Kakihara  embraces  his  own  ‘monstrtous’  becoming,
                              rejecting  the  concept  of  the  group  in  favor  of  seeking  extreme  pleasure
                              through  extreme  corporeal  modification.  In  the  end,  his  orgasmic
                              plummet  from  the  rooftop  is  not  so  much  a  suicidal  leap  as  one  last
                              attempt to ‘get off’ in a world bounded by ideological structures that all-
                              too-frequently  and,  perhaps,  all-too-sadistically  allows  for  ‘alternative
                              identities’,  if  only  to  the  point  that  forces  of  ‘law’  and  ‘order’  can  be
                              mobilised to contain them.
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