The Burmese Harp (1956 film) - Wikipedia 버마의 하프 Biruma no tategoto
The Burmese Harp (1956 film)
| The Burmese Harp | |
|---|---|
| Directed by | Kon Ichikawa |
| Screenplay by | Natto Wada |
| Based on | The Burmese Harp 1946 children's novel by Michio Takeyama |
| Produced by | Masayuki Takagi |
| Starring | Rentarō Mikuni, Shôji Yasui, Jun Hamamura |
| Cinematography | Minoru Yokoyama |
| Edited by | Masanori Tsujii |
| Music by | Akira Ifukube |
Production company | |
| Distributed by | Nikkatsu |
Release dates |
|
Running time | 143 minutes (Japan) 116 minutes (International) |
| Country | Japan |
| Language | Japanese |
| Box office | $33,763[2] |
The Burmese Harp (ビルマの竪琴, Biruma no Tategoto; a.k.a. Harp of Burma) is a 1956 Japanese drama film directed by Kon Ichikawa. Based on a children's novel of the same name written by Michio Takeyama, it tells the story of Japanese soldiers who fought in the Burma Campaign during World War II. A member of the group goes missing after the war, and the soldiers hope to uncover whether their friend survived, and if he is the same person as a Buddhist monk they see playing a harp. The film was among the first to show the losses of the war from a Japanese soldier's perspective.
The film was nominated for the Academy Award for Best Foreign Language Film of 1956.
In 1985, Ichikawa remade The Burmese Harp in color with a new cast, and the remake was a major box office success, becoming the number one Japanese film on the domestic market in 1985 and the second largest Japanese box office hit up to that time.
Plot
Private Mizushima, a Japanese soldier, becomes the harp (or saung) player of Captain Inouye's group, composed of soldiers who fight and sing to raise morale in the World War II Burma Campaign. When they are offered shelter in a village, they eventually realize they are being watched by British and Indian soldiers. They retrieve their ammunition, then see the advancing force. Captain Inouye tells the men to sing, laugh and clap, to give the British the impression that they are unaware of their presence. Instead of firing at them, though, the British soldiers begin singing the same melody, "Home! Sweet Home!". Inouye's men learn that the war has ended with the Japanese surrender, and so they surrender to the British.
At a camp, a British captain asks Mizushima to talk down a group of soldiers who are still fighting on a mountain. He agrees to do so and is told by the captain that he has 30 minutes to convince them to surrender. At the mountain, he is almost shot by the hold-out soldiers before they realize he is Japanese. He climbs up to the cave and informs their commander that the war has ended and they should surrender. The commander confers with the other soldiers, and they unanimously decide to fight to the end. Mizushima begs for them to surrender but they do nothing. He decides to ask for more time from the British, but when he creates a surrender flag, the others take it the wrong way and believe he is surrendering for them. They beat him unconscious and leave him on the floor. The cave is bombarded and Mizushima is the only survivor.
Mizushima is helped to recover from his injuries by a monk. One day, Mizushima steals the monk's robe and shaves his head so that he will not be spotted as a soldier. He begins a journey to the camp in Mudon where his comrades were sent. Finding many corpses of dead Japanese soldiers along the way, he decides to bury them.
Captain Inouye and his men are wondering what happened and cling to a belief that Mizushima is still alive. Eventually, they buy a parrot and teach it to say "Mizushima, let's go back to Japan together". They have an old woman villager take it to a monk they suspect is Mizushima in hiding. She returns the next day with another parrot that says "No, I cannot go back". She also gives the captain a letter, that explains that Mizushima has decided not to go back to Japan with them, because he must continue burying the dead while studying as a monk and promoting the peaceful nature of mankind. He states in the letter that if he finishes burying all the fallen soldiers' bodies, then he may return to Japan.
Cast

- Rentarō Mikuni as Captain Inouye (Nihongo: 陸軍大尉井上, Rikugun-Tai-i Inoue)
- Shoji Yasui as PFC. Mizushima (Nihongo: 水島一等兵, Mizushima Ittōhei)
- Jun Hamamura as Pvt. Ito (Nihongo: 伊藤二等兵, Itō Nitōhei)
- Taketoshi Naito as Pvt. Kobayashi (Nihongo: 小林二等兵, Kobayashi Nitōhei)
- Kō Nishimura as Baba (as Akira Nishimura)
Production
Development
Michio Takeyama's novel The Burmese Harp was popular, and director Kon Ichikawa was intrigued by the narrative, but was more interested in transforming the fairy tale tone to a realistic film, and secured Takeyama's permission.[3] Ichikawa likened his desire to make the film to "a call from the heavens".[4]
Ichikawa met with Takeyama to discuss the story, and was surprised when Takeyama revealed he had never been to Burma, having fought in China during the war.[4] Takeyama explained he planned to write about China, but the music he referenced in his story was not commonly found there.[3] For a screenplay, Ichikawa turned to his wife Natto Wada, who wrote it alone and at a fast pace, but based on her husband's concepts.[4]
Filming
Ichikawa hoped to make the film in color, but color cameras were too big, and thus costly, to be moved to Burma. Much of the film was shot in Yasui, Hakone and the Izu Peninsula in Japan.[3]
Ichikawa rigorously followed his storyboards in shooting the film. Ichikawa also told Shoji Yasui to lose weight to portray the underfed character.[3] The harp featured in the film is a prop, rather than a true instrument,[5] with the song used in the film being "Home! Sweet Home!", adapted in Japan as "Hanyo no yado".[6]
Themes

Buddhism is a major theme in the film, with a monk saying "Burma is Buddha's country."[7] Author Catherine Russell writes that Mizushima, initially stealing a monk's robes and disingenuously posing as a Buddhist monk, becomes more devout. However, Russell argues that Mizushima's Buddhism, in his salute of graves and use of distinctly Japanese boxes, remains a form of Japanese nationalism.[6] Professor Ronald Green argues that Mizushima's mission as a monk to bury Japanese soldiers is a pilgrimage, in which his mounds resemble Buddhist stupas, and his practice of saluting the graves is reminiscent of Buddhist rituals at stupas.[8] The film's visuals also communicate Buddhist messages, with the panoramas in land, and then the ocean at the end of the film, showing the "broadness" of Mizushima's messages.[9] Shots of full moons invoke Buddhist symbols of awakening.[10]
Music is also used in the film to represent the unity between cultural groups and enemies.[5] Singing improves the spirits in Inouye's group, with Inouye trained in music while Mizushima is self-taught in the Burmese harp, an instrument particularly associated with Burma. The group learns the war is over when Mizushima plays "Hanyo no yado", with the British joining in by singing "Home! Sweet Home!"[11]
Release
In Japan, Nikkatsu, the studio that commissioned the film, released the first part of the film on 21 January 1956, running 63 minutes. The second part, running 80 minutes, was released on 12 February, with both parts as double features screened with B movies.[1] It was screened at the Venice International Film Festival in August 1956, where it received an ovation.[12]
It was Ichikawa's first film released internationally, but the 143-minute film was condensed to 116 minutes, reputedly at Ichikawa's objection.[1] Brandon Films' release in English language countries came before the novel was first translated to English.[13] The film was released on DVD in Region 1 by The Criterion Collection in March 2007.[14] The film was released on Blu-ray in Region B/2 by Eureka Entertainment in 2012.[15]
Reception
Critical reception
The film's initial release was met with positive reviews.[13][16] In 1993, film scholar Audie Bock praised Ichikawa's use of "the Burmese landscape and the eerie power of its Buddhist statuary and architecture to sustain the mood of Mizushima's conversion and the mystification of his Japanese comrades." Bock also emphasized the friendship between the soldiers.[17] In 1996, Kevin Thomas of The Los Angeles Times hailed it as "one of the great anti-war films".[18]
In 2002, the BBC commented The Burmese Harp was "one of the first films to portray the decimating effects of World War II from the point of view of the Japanese army".[19] In 2007, Dave Kehr wrote in The New York Times that despite appearing sentimental, the film "has a clarity of purpose and a simplicity of execution that make it still appealing".[14] That year, film critic Tony Rayns called it the "first real landmark in his career". He wrote it would be impossible for Ichikawa to know about the scale of Japanese war crimes soldiers inflicted in countries such as Burma, with academic Joan Mellen accusing the film of whitewashing. However, Rayns noted the film shows some Japanese soldiers were indeed extremists.[1] Dr. John Henry Smihula further argued the quote "Burma is Buddha's country" could mean that Japanese imperialism is at the root of the suffering of all characters in the film, as Burma belongs only to Buddha and neither Japan nor Britain.[7] In his 2013 Movie Guide, Leonard Maltin gave the film three and a half stars, calling it an "extraordinary antiwar drama".[20]
Accolades
| Award | Date of ceremony | Category | Recipient(s) | Result | Ref(s) |
|---|---|---|---|---|---|
| Academy Awards | 27 March 1957 | Best Foreign Language Film | Masayuki Takagi | Nominated | [21] |
| Mainichi Film Awards | 1956 | Best Film Score | Akira Ifukube | Won | [22] |
| Venice Film Festival | 28 August – 9 September 1956 | San Giorgio Prize | Kon Ichikawa | Won | [5][23] |
| OCIC Award Honorable Mention | Won |
Legacy
The novel The Burmese Harp includes a scene with cannibals in the war. Although this is not adapted in the film, Ichikawa explored the topic in his 1959 film Fires on the Plain.[3] Both films are noted for being rare in Japanese cinema for focusing on the dark nature of the Asiatic-Pacific Theater.[24]
Ichikawa remade The Burmese Harp in 1985, starring Kiichi Nakai and Kōji Ishizaka. The remake was a major financial success and was the number one Japanese film on the domestic market in 1985.[25][26] It drew an audience of 3.87 million people, then the second largest Japanese box office hit.[26]
The film was included by the Vatican in a list of important films compiled in 1995, under the category of "Values".[27]
See also
- List of submissions to the 29th Academy Awards for Best Foreign Language Film
- List of Japanese submissions for the Academy Award for Best Foreign Language Film
References
- Tony Rayns (16 March 2007). "The Burmese Harp: Unknown Soldiers". The Criterion Collection. Retrieved 20 December 2016.
- "The Burmese Harp". Box Office Mojo. Archived from the original on 30 September 2024. Retrieved 15 November 2024.
- Stafford, Jeff. "The Burmese Harp". Turner Classic Movies. Retrieved 20 December 2016.
- Fitzsimmons 2013.
- Russell 2011, p. 136.
- Russell 2011, p. 137.
- Smihula, John Henry (December 2008). "Where a Thousand Corpses Lie: Critical Realism and the Representation of War in American Film and Literature Since 1960": 78.
{{cite journal}}: Cite journal requires|journal=(help) - Green 2014, p. 76.
- Green 2014, pp. 76–77.
- Green 2014, p. 77.
- Seekins 2007, p. 47.
- "Japanese film hailed; Ovation for 'The Burmese Harp' at Venice International Fete". The New York Times. 30 August 1956. p. 18.
- Treyvaud, Matt (27 June 2015). "'Harp of Burma' is an adventure story concealing weighty themes". The New York Times. Retrieved 20 December 2016.
- Kehr, Dave (27 March 2007). "Critic's Choice: New DVDs". The New York Times. Retrieved 20 December 2016.
- "The Burmese harp. The Masters of Cinema Series". University of Lincoln. Archived from the original on 19 May 2025. Retrieved 19 May 2025.
- Kehr, Dave (26 October 1985). "The Burmese Harp". The Chicago Reader. Retrieved 20 December 2016.
- Audie Bock (27 January 1993). "The Burmese Harp". The Criterion Collection. Retrieved 20 December 2016.
- Thomas, Kevin (19 May 1996). "The Burmese Harp". The Los Angeles Times. Retrieved 20 December 2016.
- "The Burmese Harp (Biruma no tategoto)". BBC Four. 22 August 2002. Archived from the original on 2 October 2008. Retrieved 10 July 2010.
- Maltin 2012.
- "The 29th Academy Awards". Academy of Motion Picture Arts and Sciences. Retrieved 24 October 2011.
- "11th (1956)". Mainichi Film Awards. Retrieved 20 December 2016.
- Schneider 2005, p. 327.
- Russell 2011, p. 135.
- "Kako haikyū shūnyū jōi sakuhin 1985-nen" (in Japanese). Motion Picture Producers Association of Japan. Retrieved 5 February 2011.
- Seaton 2007, p. 141.
- "Vatican Best Films List". Official website of the U.S. Conference of Catholic Bishops. Archived from the original on 22 April 2012. Retrieved 20 April 2012.
Bibliography
- Fitzsimmons, Lorna (2013). "Engaging with the Valley of Death: The Dialogue with Modernity in The Burmese Harp". Popular Culture in Asia: Memory, City, Celebrity. Palgrave Macmillan. ISBN 978-1137270207.
- Green, Ronald (2014). Buddhism Goes to the Movies: Introduction to Buddhist Thought and Practice. New York and London: Routledge.
- Maltin, Leonard (September 2012). Leonard Maltin's 2013 Movie Guide: The Modern Era. Signet.
- Russell, Catherine (2011). Classical Japanese Cinema Revisited. New York: The Continuum International Publishing Group. ISBN 978-1-4411-0777-0.
- Schneider, Steven Jay (2005). One Thousand and One Movies You Must See Before You Die. Barron's Educational Series.
- Seaton, Donald M. (2007). Japan's Contested War Memories: The 'Memory Rifts' in Historical Consciousness of World War II. London and New York: Routledge.
- Seekins, Donald M. (2007). Burma and Japan Since 1940: From Co-prosperity to Quiet Dialogue. Nias Press. ISBN 978-8776940171.
External links
- The Burmese Harp (1956) at IMDb
- The Burmese Harp at AllMovie
- The Burmese Harp at the TCM Movie Database
- Voted #20 on The Arts and Faith Top 100 Films (2010)
- "(Biruma no tategoto pt.1 1956)" (in Japanese). Japanese Movie Database. Retrieved 13 July 2007.
- "(Biruma no tategoto pt. 2 1956)" (in Japanese). Japanese Movie Database. Retrieved 13 July 2007.
- The Burmese Harp: Unknown Soldiers an essay by Tony Rayns at the Criterion Collection
- The Burmese Harp at Rotten Tomatoes
- 1956 films
- Anti-war films about World War II
- Burma Campaign films
- Films about music and musicians
- Films based on Japanese novels
- Films directed by Kon Ichikawa
- Films released in separate parts
- Films scored by Akira Ifukube
- Films set in Myanmar
- Films produced by Masayuki Takagi
- Japanese black-and-white films
- 1950s Japanese-language films
- Japanese war drama films
- Nikkatsu films
- Pacific War films
- Films with screenplays by Natto Wada
- Films about Buddhism
- 1950s political drama films
- 1950s war drama films
- 1956 drama films
- Japanese World War II films
- 1950s Japanese films
- Japanese-language war drama films
====버마의 하프
최근 수정 시각:=====
버마의 하프 - 불교윤리, 죽음인식, 타자성
https://mon500.com/entry/%EB%B2%84%EB%A7%88%EC%9D%98-%ED%95%98%ED%94%84-%EB%B6%88%EA%B5%90%EC%9C%A4%EB%A6%AC-%EC%A3%BD%EC%9D%8C%EC%9D%B8%EC%8B%9D-%ED%83%80%EC%9E%90%EC%84%B11956년 이치카와 곤 감독이 연출한 영화 '버마의 하프'는 일본 전후영화 중에서도 독보적인 반전 메시지와 영적 서사를 가진 작품으로 평가받습니다. 이 영화는 단순히 일본군의 철수를 그리는 군사적 이야기가 아닌, 전쟁 속 죽음을 마주한 인간의 선택과 내면의 윤리적 각성을 조명합니다. 특히 주인공 미즈시마 병장의 변화는 전쟁이 인간의 도덕성과 감정에 어떤 균열을 일으키는지를 극적으로 드러냅니다. 불교 윤리, 죽음에 대한 인식, 타자에 대한 존중이라는 주제는 철학과 윤리, 종교학적 측면에서 깊이 있는 접근을 가능케 하며, 인문학도로서 이 영화를 바라볼 때 그 의미는 더욱 입체적으로 다가옵니다. 지금부터 세 가지 키워드를 중심으로이 고전의 본질을 재해석합니다.전장에서 피어난 자비와 참회: 불교적 세계관의 전환점영화의 핵심 주제 중 하나는 불교적 자비입니다. 미즈시마 병장은일본군 패잔병으로서 전쟁터에서 살아남았지만, 자신이 목격한전우들의 집단 자살, 무수한 시신들 앞에서 깊은 충격을 받습니다. 그는 결국 살아남은 자로서 이들을 위해 무엇을 해야 하는지를 고민하다가, 스스로 승려의 길을 선택하게 됩니다. 이는 단순히 종교적 귀의가 아니라, 윤리적 실천의 선언입니다. 전우의 시신을 묻고, 그들을 위해 기도하는 행위는 불교에서 말하는 자비행(慈悲行)의 전형이며, 이는 전쟁이라는 비윤리적 상황 속에서 인간성이 복원될 수 있는 길을 보여줍니다. 나아가 영화는 자비심이단지 타인을 위한 것이 아니라, 자신의 죄책감을 치유하는 과정임을 암시합니다. 미즈시마는 “내가 죽게 한 사람들을 위해 내가 살아야 한다”고 말하며, 죄책감을 도피가 아닌 실천으로 승화합니다. 이는 불교에서 말하는 업(業)과 참회(懺悔), 해탈(解脱)의 구조를 영화적으로 재해석한 것입니다. 이 장면은 특히 인문학적 관점에서, 인간의 도덕적 회복 가능성과 타인을 향한 연민이 어떻게자기 정체성의 일부가 되는지를 사유하게 만듭니다. 전쟁에서의생존은 끝이 아니라, 타인의 고통을 끌어안는 윤리적 시작이 되는것입니다.죽음을 직시한 자만이 생을 다시 선택할수 있다'버마의 하프'는 죽음을 회피하지 않습니다. 오히려 그 죽음을 정면으로 응시하며, 그것이 인간 존재에 어떤 의미를 가지는지를 끊임없이 질문합니다. 영화 속 버마의 풍경은 아름답지만 그 안에는일본 병사들의 시신이 산처럼 쌓여 있고, 그들은 누군가의 친구이자 가족이며, 한때 미래를 꿈꿨던 생명들이었습니다. 미즈시마가그 시신들 앞에서 오열하며 장례를 치르는 모습은 단순한 슬픔의표출이 아닌, 죽음을 인식한 인간의 윤리적 응답입니다. 하이데거는 "죽음을 자각할 때 비로소 우리는 진정한 존재로서의 자기를인식한다"고 말했습니다. 이 문장을 가장 극적으로 시각화한 장면이 바로 '버마의 하프'에서 미즈시마가 동료의 유골을 수습하며 무언의 대화를 나누는 장면입니다. 그는 더 이상 명령을 따르는 군인이 아니라, 죽음을 통해 자기 정체성을 재구성하는 존재로 탈바꿈합니다. 이때의 죽음은 공포의 대상이 아니라, 숙고와 애도의대상이며, 타자의 고통을 통해 나 자신을 성찰하게 만드는 철학적기회입니다. 또한 영화는 죽음을 부정하지 않습니다. 많은 병사들은 이미 죽었고, 그들을 부활시킬 수는 없습니다. 하지만 미즈시마는 죽음이 부재가 아닌 기억과 윤리적 책임의 지속이라는 관점에서 접근합니다. 이는 현대 철학자들이 말하는 애도(애도란 기억의 방식이며 타자와의 대화 지속 방식)와 일맥상통하며, 죽음을통해 타자와 관계를 이어가는 방식이기도 합니다.적과 동료 사이, 타자를 마주하는 윤리의 시작'버마의 하프'는 단순히 일본군 병사들의 이야기로 국한되지 않습니다. 영화에는 ‘적’으로 등장하는 영국군, 버마인, 그리고 심지어죽은 전우들조차도 ‘타자’로서 미즈시마의 윤리적 사유의 대상이됩니다. 미즈시마가 버마 민간인들의 곁을 지나는 장면에서, 그는일본군이 저지른 폭력의 흔적과 마주합니다. 이때 그는 자신이 속한 집단의 폭력성과 자신이 느끼는 연민 사이의 갈등을 겪게 됩니다.레비나스가 말한 타자성의 개념은 이 장면에서 실현됩니다. 타자는 결코 나의 이해와 동일화될 수 없는 존재이며, 그의 고통은 나의 윤리적 책임으로 연결된다는 주장입니다. 미즈시마는 그 어떤병사보다 이 명제를 실천합니다. 그는 전쟁의 승패나 민족적 명예보다 인간 존재 그 자체의 고통에 민감하게 반응하며, 타자의 죽음을 ‘정리하고 묻고 기도하는’ 것으로 자신의 윤리적 태도를 확립합니다.이러한 윤리적 타자성은 전쟁이라는 구조 속에서 더 강렬하게 드러납니다. 전쟁은 타자를 제거해야 하는 체계이지만, '버마의 하프'는 오히려 그 타자의 고통에 응답하는 방식으로 전쟁을 넘어서려 합니다. 타자의 죽음을 ‘외면하지 않고 기억하는 것’이야말로,인간다움의 시작이며, 전쟁 이후 우리가 취해야 할 윤리적 자세입니다.결론'버마의 하프'는 전쟁영화이지만, 그 본질은 철학적 윤리영화에 가깝습니다. 불교적 자비의 실천, 죽음을 통한 자각, 그리고 타자에대한 윤리적 응답은 이 작품이 단순한 반전 메시지를 넘어, 인간존재의 근본을 묻는 텍스트임을 보여줍니다. 인문학도로서 우리는 이 영화를 통해 ‘나는 어떻게 타자의 고통에 응답할 것인가’라는 근본적 질문을 다시 마주하게 됩니다. 지금 시대에도 여전히유효한 이 질문 앞에서, '버마의 하프'는 조용히 우리에게 묻습니다. “당신은 그 시신들을 어떻게 마주할 것인가?”

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