On Saturday, I went with a friend of mine to see the “Children of the Dark“(闇の子供たち) , a new film by Japanese director Sakamoto Junji primarily about child prostitution in Thailand. The story is primarily told through the perspective of the two Japanese main characters, a reporter for Bangkok bureau of the fictional Japan Times (no relation to the actual English language Japan times, but more of a pastiche of the Asahi or Mainichi. I believe the Mainichi was thanked in the credits) named Nambu, and a Japanese college student named Keiko, who is volunteering at a tiny Bangkok NGO. Secondary characters include Nambu’s mildly irritating 20-something Japanese backpacker/photographer sidekick, and a wide selection of Thai criminals, NGO workers, and abused children.

Except for a brief trip back to Japan around the middle of the film, it takes place entirely in Bangkok. The dialogue is mixed Thai and Japanese, probably with Thai dominating. Nambu speaks appropriately good Thai, as a foreign correspondent should (even if they don’t all), and Keiko speaks a bit haltingly, but according to the subtitles at least she seems to have no trouble expressing complex thoughts, or understanding what anyone says.

The central plot thread is your fairly typical “newsman uncovers a story and chases it ragged even at the risk of his own life” and makes sure to include a selection of the typical cliches, such as a back-alley gunpoint menacing in which none of the stars are harmed, despite a secondary Thai character having been shot in the head in another scene moments before or the photographer’s constant wavering between going home to safety in Japan or staying in Thailand to fight the good fight. At the beginning of the film, Nambu receives a tip that Thai children are being murdered so their organs can be transplanted into dying Japanese children. This is just one of the ways in which children become disposable in the film, but I felt like the addition of this imaginery (although certainly not impossible) scenario to the array of real horror detracted from the film’s effectiveness.

The primary goal of the film is the depiction of evils inflicted by adults on children, and there are a number of truly unpleasant scenes involving child prostitution by foreigners of both Western (American and European) and Japanese origin, as well horrendous mistreatment of the child slaves by their Thai captors. These sorts of terrible things happen all day long in many parts of the world, and it is understandable that the film makers wanted to depict it on screen, but I found the “deeper” messages to be more muddled than sophisticated.

Incidentally, the Japanese Wikipedia article on the film has a rather odd criticism I’d like to mention briefly. It mentions that Japanese blogs (2ch-kei foremost I imagine) have called it “an anti-Japanese film” since it “puts all of the blame for the selling of children in Thailand on the Japanese.” This claim is patently absurd. Of course a significant part of the film’s purpose IS to blame Japan predatory Japanese, but Western perverts are given at least as much of a spotlight in the brothel vignettes. And the Thai criminals who actually run the victimization business are hardly made out to be innocent bystanders.

For some reason I was mildly irritated by Keiko’s inexplicably competent Thai throughout the film, but it may simply have been the fact that I found the character generally pointless. When she first arrives at the NGO, one of the ladies working there asks her “Why did you come to Bangkok, isn’t there some good you can do in Japan?” While this question lingers throughout the film, and naturally Keiko does come to do some good in Bangkok, her motivations are never explored and her character acquires no depth. Why did she come to Thailand? Why is she even in this movie? She is tabula rasa- a standin for the audience, or rather for the way the film maker wants the audience to think. Her initial appearance suggested that she could have been an aspect of a message that I think the filmmakers were trying to convey-that Thailand (and presumably other countries like it, although no others are mentioned) are playgrounds for Japanese and Western neo-colonialists to act out their fantasies of either depravity or heroism without repercussion. However, despite this theme perhaps being touched on ever so briefly during her first  appearance, Keiko turns out to be nothing but an autonomic cliche of a young NGO volunteer.

I hope my ramblings do not give the impression that I hated the movie- I did not. I would, in fact, say that it was overall decent. But I did find it very disappointing. It starts well, and has a number of powerful scenes of horror and despair, but it is too long, the story is meandering and a bit cliched, and one of the leads is just dull to the point of no longer being annoying. Those with a particular interest in the problems this film addresses should see it, but wait for the DVD.

I’ve been looking at some of the bills passed by the Diet earlier this year, one of which amends a law which I should have known existed but had never seen before: the Act Regarding Special Provisions for the Treatment of the Gender of Persons With Gender Identity Disorder (性同一性障害者の性別の取扱いの特例に関する法律).

So now I can give a legal opinion on how to get a sex change in Japan. It’s a simple enough process to understand, although rather arbitrary. Here are the relevant provisions in full:

Article 2. Definitions

In this Act, “person with gender identity disorder” means a person who, despite having a clear biological gender, is persistently convinced that they are mentally of another gender (“other gender”), who has a desire to physically and socially conform themselves to the other gender, and with respect to whom two or more physicians having the knowledge and experience necessary to properly diagnose this [condition] have given corresponding diagnoses based on generally accepted medical viewpoints.

Article 3. Decision to Change Gender Treatment

A family court may decide to change the gender treatment of a person with gender identity disorder, upon that person’s request, who:
1. is twenty years of age or older;
2. is not presently married;
3. does not presently have children;
4. does not have reproductive glands or has permanently lost the function of the reproductive glands; and
5. has adopted a bodily appearance which closely resembles that of the other gender in the area of the genital organs.

The law also amended the family registration laws to allow a person who has undergone a legal sex change to have a new koseki issued reflecting their new sex.

The new amendment changes item 3 of Article 3 to read “does not presently have minor children.” It was apparently pushed by the DPJ and JCP with the LDP staying completely mum on the issue (per Yahoo Minna no Seiji). The bill passed nonetheless and is effective December 18 of this year.

Incidentally, since we haven’t mentioned it on Mutantfrog yet, Japan happens to have one of the few transgendered elected officials in the world: Setagaya city councilwoman Aya Kamikawa. Kamikawa was first elected in 2003, a year before the transgender statute was passed; while she was legally male at that time, she purportedly refused to fill in her gender on the candidate application form, and thus appeared on the ballot as genderless. She completed the family court process in 2005 and is now legally female. (I am an Aya fan, if only because she has a comical domain name and an equally comical physical resemblance to Ann Coulter.)

I am fascinated by this lengthy narrative of how Japan evolved from a nation where “scant clothing… was mainly an indication of manual labor” to one where “virtually all Japanese wear underwear.” (Warning: Most links in the article lead to old pictures of naked people which are likely to cause problems if viewed at the office.)

It’s an interesting story, not so much because of the scandalous bits (e.g. foreign journalists developing unhealthy fascinations with the neighborhood mixed-gender bathhouse), but also because of the government’s role in forcing these changes on the public as part of the general campaign to make Japan more European.

It isn’t too hard to see how this also helped usher in the current era of WaiWai and pornographic comic books. Standardizing fashion in a modest manner undoubtedly did wonders for the democratization and modernization of Japan, but it also seems to have led to a lot of the sexual repression that generates train groping and hidden camera fetishes today. (Not that I’m complaining: loincloths aren’t my style.)

By the way, there is a wealth of artificially-colorized old Japanese photographs available on Flickr courtesy of one “Okinawa Soba.” Among my favorites:

• Militarist kimonos
• Cherry blossoms in Akasaka
• Armed and dangerous
• The way sushi used to be

While reading about Asia’s newest self-proclaimed democracy I did a double-take at the following factoid:

Bhutan’s first democratically elected prime minister will be Jigmi Thinlay, a charismatic politician who has portrayed the DPT as the party of ordinary Bhutanese. His rival, Sangay Ngedup, leader of the rival People’s Democratic Party (PDP), is the brother of the previous king’s four wives, all sisters.

(Note to readers: I know my last couple of posts have been frivolous. Many apologies. This stuff is just too amusing not to blog.)

You may remember I posted a few months ago about the highly curious billboard by Nagoya’s central train station sponsored by the alien/free-love Raelian movement. They do pop up in odd places. I was looking through Wired magazine’s gallery of photos from Japan’s “Adult Treasure Expo” and noticed this somewhat curious photograph, accompanied by rather more curious text.

Clitoraid is an non-profit organization set up by the Raelian Movement to help women around the world who have suffered genital mutilation. The Raelians promote an “adopt a clitoris” campaign and claim to facilitate surgical clitoris reconstruction. The woman on the right of the photo is wearing a clitoris costume.

Genital mutilation doesn’t seem to be a big issue in Japan, and the Realians’ adoption of the issue is a mystery. There are several serious nonprofits around the world trying to stop genital mutilation. The Raelians are best known for claiming to have cloned the first human baby, without offering proof.

If you look at Clitoraid’s web site, you can find the following text:

 Following the announcement made by Dr Foldes, OBGYN in France, stating that women and children of all ages who have suffered the atrocities of clitoral excision, or female genital mutilation the equivalent of male castration in its barbarity, now have the possibility to regain sexual pleasure and be whole once again, thanks to medical advances and scientific progress. Rael, the spiritual leader of the Raelian Movement decided to help as many women as possible to regain their sense of pleasure and founded Clitoraid, a private non-profit organization with the aim to sponsor those women who want to have their clitoris rebuilt.

Considering the huge number of Burkinabe women who are candidates to be operated on and as Clitoraid received offer from a few doctors to travel to Bobo Dioulasso and help rebuild the clitoris of all the circumcised women, the Prophet Rael declared: “Instead of using Clitoraid’s collected money to operate on just a few women, we should create the first Raelian Hospital, the “Pleasure Hospital”, and operate on all African women, for free, with the help of Raelian or non-Raelian benevolent doctor”.

While offering medical aid to victims of genital mutilation is certainly a laudable goal, I am slightly disturbed that the motivation is because their space alien-inspired prophet told them to. Then again, how is this really different from any other religion?

At least, that is how it is described in the words of Carol Lloyd, blogger on women’s issues at Salon.com. Due to the centuries as a Spanish colony, The Philippines is a firmly Catholic country-one in which the Church holds a level of influence rarely seen in the western world. Although the Catholic Church has oddly never managed to have any appreciable effect on the Philippines endemic Southeast Asian liberalism towards homosexuality and gender identity, they have managed to keep abortion illegal in all circumstances but to save the life of the mother. (More information on abortion in SE Asia here.) Although pre-conception birth control remains legal throughout The Philippines, in 2000 conservative Catholic Mayor Jose “Lito” Atienza of Manila issued an executive order removing all contraception from free clinics within the city. Many women in the desperately poor slums of Manila find it impossible to fit contraception in with food and other basic needs into their family budget, which has the eventual effect of a larger and even harder to feed family. This is what has women living in three urban slums to file a lawsuit demanding revocation of the order. From Reuters:

Emma Monzaga, one of the petitioners, said she was getting injections once every three months to prevent her from becoming pregnant, but was told on her third visit to a public clinic that the treatment was no longer available. “I was asked to go somewhere else to get the shots because the city hall has stopped funding the family planning program,” Monzaga said, adding her family could not afford to spend extra for contraceptives. “We used to get it for free. It’s becoming a burden because we have to eat and send our six children to school.” She said she has given up the idea of saving some money from her husband’s 300 pesos ($7) daily wage as a construction worker to pay for the vaccines because of rising cost of basic needs.

Amazingly, it took almost eight years before a local NGO managed to file the lawsuit “because the women feared political reprisals.” Unsurprisingly, there is now a different mayor in charge, and many hope that he will revoke the previous order without the need for the lawsuit to proceed. The Center for Reproductive Rights has a 50 page report, full of testimony, on the issue entitled “Imposing Misery: The Impact of Manila’s Contraception Ban on Women and Families,” which may be downloaded in PDF from their website at the above link. The report claims that the executive order violates the Republic’s 1987 constitution, stating:

The 1987 Philippine Constitution guarantees the
rights to liberty, health, equality, information and education for all citizens,
as well as the right of spouses to found a family in accordance with their
personal religious convictions. These basic principles, reinforced by
several pieces of legislation, create the foundation under national law for a
right to reproductive health, including access to contraception. [p. 9]

The report suggests that “The Manila City government should revoke Executive Order No. 003” as well as various further plans. [p. 11]

While many people look at issues such as these primarily in terms of individual rights and their effect on individuals and families, it is critical to consider the broader picture as well.

The Philippines today has a population of just under 90 million, a staggering number of whom live in poverty. I can attest from my own visit to the country that the cities are clogged with slums, illegal shanty-towns line the rivers and fill public parks, and the ratio of the population with no gainful employment appears to be easily several times that of anyplace else I have ever been. I have even heard that the unemployment rate in Metro Manila may be almost 50%.

Without high quality and aggressive family planning, that 90 million could nearly double in a generation- and the country’s scarce economic resources would be stretched even thinner. Could the unemployment rate rise even above 50%? Will The Philippines be plunged into a Malthusian crisis like Bangladesh or parts of Africa? Lack of birth control is hardly the only factor that has made Manila, and many other third-world regions, into dystopias, but it is one.