Author: Sean Kotz
For all the artistic beauty of ONIBABA, the graphic intensity of JIGOKU, and the genre-blending impact of GOKE: BODYSNATCHER FROM HELL (Kyuketsuki Gokemidoro), Ishiro Honda’s MATANGO is probably the most significant, disturbing and influential of Japan’s 60s horror/sci-fi psychodramas. Often cited as an anti-drug film, MATANGO is more significant in its conscious embrace of psychology. In its original language form, MATANGO is a creepy and intelligent film that stands in sharp contrast to Toho’s generally optimistic sci-fi of the decade. With a slow-boiling tension, smart writing, convincing portrayals and some simple but effective special effects, MATANGO deftly explores the limits of human will and the lengths of social restraints. At the same time it directly questions the fabric of reality and the nature of happiness. And somehow, it also manages to consider life in a post-nuclear world with a rather nihilistic point of view. These elements make MATANGO arguably the most complete and satisfying film in Toho’s sci-fi catalogue and equal to or perhaps even exceeding Honda’s GOJIRA.
Better known to Americans as ATTACK OF THE MUSHROOM PEOPLE, MATANGO revolves around an array of characters on a hedonistic yachting trip accidentally stranded on an island without food. Living in an abandoned shipwreck covered in moss and fungus, the characters are severely tested by hunger and desire. Between the dwindling provisions, simmering resentments and sexual tensions, they weaken one by one and consume the prolific and prodigious fungi despite well-founded fears that the mushrooms degenerate the nervous system. The “laughing mushrooms,” as they are called provide a sense of well-being and take away the hunger, but gradually transform the diner into a walking shitake with a bad attitude and a “come join us” agenda. This story can quite clearly be read as an anti-drug parable, especially since there was much international debate about the mind altering effects of psilocybin producing mushrooms in the late 1950s and early 1960s. At that time, hallucinogens and Zen began to be tied together loosely and trippers were showing up high in Japanese temples by the early sixties. The drug problem in Japan has never been as pressing as in America, but in Japan, psilocybin mushrooms were not illegal until 2002. (A legislative loophole meant that consuming psilocybin was illegal, but the mushrooms themselves were not and were even available in vending machines for a time.) Whether this was on Honda’s mind or not when creating the film, the elements work in this way and it is a popular way to read the film. However, as an anti-drug movie, MATANGO becomes and oversimplified message movie—i.e. “just say ‘no’ or you will become a monster, ya crazy hipsters!” Perhaps that is there, but writer Masami Fukushima’s screenplay is more complex than a Reaganesque platitude. His story involves people with many motives—greed, ego, indebtedness, lust, power and even love. These flaws allow the filmmakers to explore subjective nature of reality, psychosis and meaning in life.
Also, there is known source material worth considering—a short story by William Hope Hodgson called The Voice in the Night published in the November issue of Blue Magazine in 1907, way before any psychedelic propaganda wars evolved. The original story concerns an engaged couple marooned on a fungally infested island. They too find a shipwreck, clean it up, and proceed to gradually starve. First, the bride eats the fungus, but later the same afternoon, the groom of the story tangles with a once-human mushroom and gets the taste in his mouth, dooming him too. This twisted Garden of Eden story emphasizes compassion and demonstrates that the main characters do love one another by choosing to suffer together. Thus, as an inspiration for MATANGO, The Voice in the Night encourages more depth than anti-drug dogma. Having said all that, MATANGO is worth a closer look, starting with the characters of the film. The ill-fated trip is financed by an aloof and self-possessed millionaire businessman, Fumio Kasai (played by Yoshio Tsuchiya). As a vicious storm rises on the first night of sailing, the skipper of the ship, Naoyuki Sakeda (Hiroshi Koizumi) and his first mate, Senzo Koyama (Kenji Sahara) want to turn back. Kasai, dismisses the advice and insists on pressing onward, not wanting to disrupt his plans, subjecting his entire entourage to life-threatening conditions. We learn through flashbacks, radio alerts and character interaction, that Kasai has invited an eclectic group. For his own purposes, he brings along seductive entertainer Mami Sekiguchi (played by Honda and drooling-otaku favorite, Kumi Mizuno). Mystery novelist, Etsuro Yoshida (Hiroshi Tachikawa), joins the party as well, and like Mami, he represents the fashionable, cosmopolitan world of modern Tokyo. Finally—and significantly—the guest list includes a psychology professor, Kenji Murai (Akira Kubo) and his innocent and trepidacious student, Akiko Soma (Miki Yoshiro). (Soma, by the way, is the name often used for hallucinogenic mushroom teas used in India and elsewhere.)
If we can get beyond the eerie similarity to GILLIGAN’S ISLAND in this group, we can see an interesting cross-section of early 1960s Japanese society. Japan’s tradition of seafaring is present in both Captain Sakeda and mate Koyama, though Koyama is conspicuously low-minded and the college educated Sakeda is driven by higher motives. Kasai, the successful business man, reflects Japan’s rapid rebirth as an economic power and the central role of businessmen in post-Imperial Japan. Kasai is arrogant and expects to be served, but at least initially, every other character is dependent upon him to some degree just as Japanese society was dependent upon its newfound wealth. Kasai’s primary guests, singer Mami Sekiguchi and writer Etsuro Yoshida appear to have found their way into influential circles through the arts, or at least entertainment, soaking up the sensual pleasures of life. Mami feigns an interest in Kasai to get a trip to Europe, but clearly has more interest in Yoshida, another sensualist. If the crew represents the diverging directions of Japanese tradition and Kasai is Japan’s renewed economic status, then Mami and Yoshida express the escapism and indulgence of the post-war generation. Together, they create a microcosm of 1960s Japan. Set in place to observe what happens to such a society when cut off from basic needs are the final two characters—the psychologist, Murai, and the student, Akiko, who share an unspoken, unexpressed love. In fact, Murai becomes the true protagonist of the film, which actually begins in a Tokyo psychiatric ward where Professor Murai is under observation. Technically speaking, he is the lone survivor, but his cryptic opening statement sets a tone of painful introspection. With his back to the camera and the neon lights of Tokyo blazing through an open window, Murai muses: “They are all dead... every one of them. No... I am the only one dead. It’s true. The others are still alive. Why didn’t they return, you ask? If you listen to what I tell you, it will probably convince you that I am insane, huh?”
Literally and figuratively, we begin MATANGO with serious questions. Clearly, he is physically alive, so life and death in this context mean something else. His lines, of course, are atmospherically ominous, but they open this tale with a pair of themes that Honda will execute brilliantly without ever being heavy handed or preachy. First, what makes life meaningful? Second, what is sanity if one has a different reality? The next few minutes of the film are lighthearted and indulgent to divert our attention, but the complexity of MATANGO begins to surface once the principle characters are stranded on an island with little food or hope of rescue. With their yacht barely floating, the collective gladly crawls ashore to find food and water. Water they find in abundance, but food is another story. Searching the island, they discover a fungus-covered shipwreck but the castaways find a room full of chemicals and clean it up enough to live in. The strange ghost ship effectively introduces the theme of nuclear disaster and subsequent mutation. The castaways quickly find equipment made in the Soviet Union, the free world and even Japan reflecting Japan’s political position between democracy and communism. They also find a Geiger counter and samples of mutated animals and plants, evidence that the ship’s crew was researching “the effects of a nuclear explosion.” More disturbing is the fact that the ship seems to have been abandoned with a supply of food left on board, a working rifle, an unfinished ship’s log and all the mirrors broken. For what it’s worth, in so far as the metaphor of nuclear holocaust may apply, their new home is a corrupt and imperfect lost world.
Another important discovery takes place on the ship—a giant mushroom closed in a crate marked, “Matango.” It is unclear whether nuclear energy has made the species so large and... as we soon see... so dangerous. However, it would explain other aspects of the film. Despite your mother’s admonition that you are what you eat, mutating into a part fungus, part human isn’t normal and may be a product of nuclear experiments. Also, it is commonly recounted that the film was nearly banned because some of the special effect makeup echoes the wounds suffered in Hiroshima and Nagasaki. The veracity of the story is debatable, but undoubtedly the fully transformed fungi-men look like walking mushroom clouds. But the most significant themes of MATANGO are psychological. Starving and under tremendous stress, the rainy season sets in midway through the film, bringing a pervasive gloom with it. One night, the characters suddenly encounter the first of many mushroom people lurching through the ship. Frightened and unable to get a good look at the creature, they wonder if they are seeing ghosts or simply going mad... though footsteps in the mud tell them otherwise. No one trusts anyone else and the most self-serving characters--the millionaire Kasai, the deceitful sailor, Yokama, and the novelist, Yoshida--are quick to assume a plot to seize power and resources. In contrast, however, Dr. Murai (the psychologist), can see what is really happening. Searching for food on the beach, he muses to his student and would-be lover, “The weak restraints of society disintegrate in the face of the will to survive in harsh circumstances. The worse things get here, the worse we behave. Is there any way to change everyone’s feelings?” Sadly, there is not.
As the will to resist the mushrooms erodes, Yoshida is the first to give in. On the day following the first attack, Kasai enters the ship’s lab to find Yoshida apparently trying to mix a drinkable grade of alcohol from the chemicals. Snubbing Kasai’s pretense at authority, he snatches up the rifle to go hunting. When Kasai warns that he shouldn’t be shooting in case the mushroom people are still human, Yoshida becomes Fukushima’s mouthpiece for questioning perception: “I hope that it is a man so I can have a talk with him. I’ll be very interested to hear what he says. A man thinks strange things when he is out of his mind. His reality may be more interesting than ours, and it wouldn’t matter what he ate.” Alone in the jungle, Yoshida quickly proves that rubbing alcohol is indeed a gateway drug for shrooming and sates himself on the forbidden fungi. Ironically, when he returns from his hunt (clearly stoned and without a kill), food is plentiful for the first time... but he no longer cares. Apparently, his reality is now more interesting than ours, fitting perhaps for a novelist (Incidentally, Fukushima was himself a famous mystery and science fiction writer in Tokyo at the time). Next the energized Yoshida is discovered locked in Mami’s arms by the lascivious first mate, Koyama—but sex is something the men agreed to resist. A fight erupts and Yoshida is barely restrained. Baring the rifle, he soon confronts the other men, threatening to “kill them all.” At this point, the writer reveals the value of research to his foes:
“I ate some mushrooms. Now you know. I read a long time ago that the Mexicans ate them in order to increase their perception and gain a sense of well being... Japanese legends mention laughing mushrooms, so I’m in good company. The people who gathered them danced in high spirits on the mountains and were in touch with the gods. Matango, according to your thinking [creates] a person who is no longer human. That’s fine by me, because when I kill you, I won’t be committing any crime.” As a writer, he might indeed know this history and it explains his willingness to experiment as well. It also reveals the nature of the mushrooms, which drive him to indulge his desires even further. He is, however, subdued and the other men lock him up as a dangerous lunatic. From this point forward, the delicate society begins to fall apart. Captain Sakeda abandons the group in the now repaired yacht, (only to die at sea and have the boat drift back to the island). As the others discover Sakeda’s escape, Yoshida emerges from imprisonment thanks to Mami. He separates the women out and prepares to kill the other men, but is interrupted by Yokama, whom he guns down. This gives Professor Murai and Kasai the chance to overpower Yoshida, and they send both conspirators out into the jungle, where they gorge on more mushrooms. The next day Kasai, too despondent to search for food, is left on board the ship while Murai and Akiko are gone. At this point, Mami returns and seduces Kasai off the boat, taking great pleasure in the way he begs her for help. She feeds him mushrooms and for a moment, he‘s rewarded with an exotic fantasy of women dancing in a Tokyo club. But before long he is running in confusion amid a number of mushroom men, losing his battle against temptation. Murai and Akiko are the only ones left clinging to hope after Kasai seeks refuge in the mushrooms and Murai proposes that they try sailing off the island. Akiko has a complete breakdown, and the two finally hold one another in a deep kiss, giving her the strength to attempt the escape. But the plan is short lived. Attacked by their former shipmates and fending for their lives, Akiko is dragged into the jungle.
Naturally, Murai rushes to save her, but he is embattled and must flee when he finds his love passively eating the mushrooms with a glazed look and eeire smile, beckoning to him. He escapes the island, as we know from the beginning of the film, but this is no happy ending. Without Akiko, he recounts his story in despair and regret: “If I really was in love with Akiko, I should have eaten the mushrooms with her and become one. At least we would have been together. Isn’t that it? If I really wanted to live, I shouldn’t have been so stupid and eaten one. With all the pain... all the suffering... all my sadness would have disappeared by eating them! How in the world can I face myself?” If this is, in fact, an anti-drug movie, it sure doesn’t sound like one in the end. Life is defined here not by existence, safety or even a place in society... but rather, by love. The questions have never really been so much about human nature, but rather human reality—and which ones we choose to live in. In the last moments of the film, Murai finally turns to face the camera when he is told by the observing psychiatrists (ah, the irony!) that he should be happy for being rescued. But in the struggle to escape, he has apparently been infected anyway, his face beginning a horrible transformation. In this condition, he can only tell the baffled doctors that “Tokyo is not very different from that island. People in the city are just as cruel aren’t they? It’s all the same. I would have been happier on the island.” Murai’s regrets leave the audience, like the doctors watching Murai from behind an iron gate, to wonder... if a person is happy degenerating and liberated from guilt, isn’t that better than being unhappy and trapped in remorse? Is there really a right and wrong in such situations, or merely choices with consequences? It is a powerful way to end a film that might easily have slipped into melodrama and left us with our perfunctory mating couple intact and sailing off into the sunset to begin a new life as 99% of science fiction films do. But in the end, MATANGO is really horror as much as anything else, with as much in common with NIGHT OF THE LIVING DEAD as it has with GOJIRA.