Perfect Blue (パーフェクトブルー, Pāfekuto Burū?) is a 1998 feature-length anime film, directed by Satoshi Kon (loosely based on the novel of the same name by Yoshikazu Takeuchi). The film is a psychological thriller about Mima Kirigoe, a member of a Japanese pop-idol group called "CHAM!", who decides to pursue her career as an actress. Some of her fans are displeased with her sudden career change, particularly a stalker named Me-Mania. As her new career proceeds, Mima's world becomes increasingly reminiscent of the works of John and Peter: reality and fantasy spiral out of control, and Mima discovers that Me-Mania is the least of her troubles.
This is one anime that really gets to you. A real thriller. The feature film had noir elements and was really written well. Way better than some Filipino films, this is an anime worth to watch.
Plot
Mima Kirigoe, a pop-idol from the J-pop group "CHAM!", decides to leave the group to become an actress. Her first project is as in a direct-to-video drama series called "Double Bind". Some of her fans are upset by her change in career and persona, not least the stalker known as "Me-Mania". Shortly after leaving CHAM!, Mima receives an anonymous fax calling her a traitor.
Mima finds a website called "Mima's Room" that has public diary entries which seem to be written by her discussing her life in great detail. She confides in her manager Rumi Hidaka about the site, however, she is advised to just ignore it.
Meanwhile, on the set of Double Bind, Mima succeeds in getting a larger part. The producers have agreed to give her a leading role, however, it is as a rape victim in a strip club. Rumi warns Mima that it will ruin her reputation, but Mima accepts the part voluntarily. Though it is apparent that Mima is indecisive, the atmosphere of the scene traumatizes her so much that she increasingly becomes unable to separate reality from fantasy. She can no longer distinguish real life from her work in show business.
Matters take a dramatic turn when several of those who had been involved in the soiling of her squeaky clean image on her are gruesomely murdered. She finds evidence which makes her appear to be the prime suspect, and her increasing mental instability makes her doubt her own innocence.
It turns out that the diarist of "Mima's Room" is totally delusional and very manipulative, and that an intense folie à deux has been in play. The faux diarist and serial killer, who believes herself to be a Mima who is forever young and graceful, has made a scapegoat of stalker Me-Mania.
Mima smashes Me-Mania with a hammer in self-defense when he attempts to rape her, and runs to her only support she has left alive, her manager Rumi. Mima's world finally collapses entirely as Rumi is discovered to be the false diarist, who believes she is the "real Mima". Rumi is angry that Mima has been ruining the "real Mima's" reputation, and decides to save "Mima's" pristine pop idol image through the same means she has been using all along -- murder. Mima manages to incapacitate Rumi in self-defense after a chilling chase through the city despite being wounded herself.
In the anime's denouement, Rumi remains permanently delusional and institutionalized. Mima has grown from her experiences and has moved on with her life with new found independence and confidence.
The theme of dissociative identity disorder is prevalent throughout the film, wherein the nature of characters and events are ambiguous and often cryptically portrayed. Symptoms of DID include among others, the distortion or loss of time, depersonalization, amnesia, derealization, flashbacks and hallucinations[1], all of which are exhibited by both Mima and Rumi at numerous points. The appearance of these symptoms are exaggerated by the director through the heavy use of jump cuts, fantastical elements such as the ghostly floating doppelganger of Mima, and by the foreshadowing or revisiting of numerous plot points through scenes filmed for the drama series Double Bind.
Considering that the Double Bind segments appear to reflect and even presage the various plot points of the film, it can be argued that Double Bind itself is a hallucination and construct; created by and incorporating past experiences from the dissociative personality responsible for creating and controlling the reality of the film's world. Ultimately, because both Mima and Rumi experience the same hallucinations and are present or participate in events that have been foreshadowed or are otherwise shown to be illusory, the case can also be made that both characters are simply two facets of a single individual suffering from dissociative identity disorder. In this interpretation, the audience is made to view events from the perspective of an imagined personality, Mima Kirigoe, created as a coping mechanism by an institutionalized mental patient named Rumi, who began to destroy or kill off the various personalities within her identity state when one defied her control. This interpretation is reinforced by the role of Rumi within the film, wherein she acts primarily as an increasingly marginalized observer—a role characteristic of the depersonalization a dissociative patient typically exhibits—in conjunction with the amnesia, time distortion and the transposing of traumatic real events into the fictionalized narrative of Double Bind by Mima.
Rumaging through my files this morning and I got to watch Wolf's rain. Wolf's Rain (ウルフズレイン, Urufuzu Rein?) is a Japanese anime series created by writer and story editor Keiko Nobumoto and produced by Bones Studio. The series was directed by Tensai Okamura and featured character designs by Toshihiro Kawamoto with a soundtrack produced and arranged by Yoko Kanno. It focuses on the journey of four lone wolves who cross paths while following the scent of the Lunar Flowers. They form a pack and decide to seek out the Flower Maiden in order to open the way to Paradise. Along the way, they must avoid a fanatical wolf hunter and the nobles who wish to use the Flower Maiden to create their own Paradise. Wolf's Rain spans twenty-six television episodes and four original video animation (OVA) episodes, with each episode running approximately twenty-four minutes. The series was originally broadcast in Japan on Fuji TV and the anime CS television network, Animax. The complete thirty episode series is licensed for Region 1 release by Bandai Entertainment, in Region 2 (Europe) by Beez Entertainment and in Region 4 by Madman Entertainment. The series was adapted into a short two-volume manga series written by Keiko Nobumoto and illustrated by Toshitsugu Iida. The manga, which was released while the series was airing, is a retelling of the story rather than a straight adaptation. It was originally serialized in Magazine Z and has been released in North America by Viz Media. The anime series was well received in Japan, being the third ranked anime series in its time slot while airing on Fuji TV. The Bandai Entertainment English language release sold well in North America. It helped Bandai gain the 2004 Anime Company of the Year award from industry news company ICv2 in the ICv2 Retailers Guide to Anime/Manga. The manga adaptation was selected as one of their top ten anime products of 2005 and sold well in North America. Reviewers of the series gave it high marks for characterization, visual presentation, and its soundtrack, while disparaging the existence of four recapitulation episodes in the middle of the series. The manga adaptation also sold well in North America and received good reviews, though reviewers felt its short length resulted in a rushed plot and neglected supporting characters. Plot
According to an old legend, when the end of the world comes, Paradise will appear; however, only wolves will know how to find it. Although wolves are believed to have been hunted to extinction nearly two hundred years ago, they still exist, surviving by taking human form.[1] Freeze City is a northern human city in a world where the majority of people live in poverty and hardship.
Kiba, an injured lone white wolf, goes to Freeze City following the scent of the Lunar Flower, which is the key to opening Paradise. There he encounters Tsume, Hige, and Toboe, three other wolves who were drawn to Freeze City by the scent of the Lunar Flower and are now living in the city. The wolves encounter Quent Yaiden, a former Sheriff of Kyrios, obsessed with hunting down wolves, and his dog Blue. Cheza, the Flower Maiden who is destined to lead the wolves to Paradise, is being studied at a laboratory under the care of Cher Degré. She is awakened by the smell of wolf's blood. As Kiba and Hige approach the lab to find her, she is stolen away by Lord Darcia the Third, whose people created Cheza.
With the Flower Maiden gone, the wolves have no reason to stay in the city. Despite some initial misgivings and suspicions, they decide to stay together and follow Kiba in his search for the Flower Maiden and Paradise. As they pursue Cheza, the wolves travel through various cities and the remnants of former habitations. Cher joins the city's army to try to recover Cheza, while Cher's ex-husband Hubb Lebowski searches desperately for Cher, and Quent continues his relentless pursuit of the wolves. When Blue eventually encounters Cheza, it awakens her wolf blood from dormancy and causes her to leave Quent and take on her own human illusion. She joins Kiba's pack and travels with them for a while, developing a relationship with Hige. After she becomes separated from the pack, she travels with Cher, while Hubb finds himself traveling with Quent, who is now searching for Blue as well as the wolves.
The wolves and the humans come together in Jaguara's city, where the captured Cheza is being held. In attempting to rescue the abducted Cheza, Kiba, Tsume, and Toboe are captured. Tsume and Toboe are thrown into a dungeon with Hubb while Jaguara attempts to use Kiba's blood to force Paradise to open. Blue and Cher also make their way into the Keep, as does Quent. Darcia interrupts the ceremony as Kiba and the other wolves break free and rush to free the Flower Maiden. Darcia battles Jagara along with Kiba, and finally slays her as the keep begins to collapse. The wolves and the humans barely escape with their lives, and Quent is gravely wounded saving Blue from an oncoming vehicle after escaping from Jaguara's city.
The wolves, now accompanied by Cheza, Cher, Hubb, and Quent, continue trying to make their way to Paradise, pursued by the now insane Darcia. A combination of environmental factors and Darcia's hostility cause most of the characters to die, leaving only Kiba, Cheza, and Darcia alive at the place where Paradise can be opened. Darcia is killed when he attempts to enter Paradise, and Cheza's body disintegrates into seeds. Fatally wounded, Kiba concludes that his quest has failed, but as he lays dying, rain begins to fall and Cheza's seeds grow into thousands of lunar flowers.
At the series' close, Toboe, Tsume, Hige, and Kiba are in a modern city. They appear to be human; Tsume is riding a motorbike and Toboe is holding a small kitten. Hige is eating a hotdog while walking down the street. Kiba, walking down a busy sidewalk, begins running towards a lunar flower lying in a puddle in an alley.
Changes in manga adaptation
The two-volume manga adaptation includes some of the core events of the anime series with few changes, but as a whole the manga veers greatly from its anime inspiration. Many events from the anime do not occur in the manga, and some of the events from the anime that are presented in the manga are completely different in terms of dialogue, chronological sequence, and final outcomes.[2] In particular, the second volume tells an almost completely different story, with Darcia recruiting Blue to help him open the door to Paradise with her blood. The wolves must go to Darcia's keep, rather than Jaguara's, in order to free Cheza, with Kiba missing but appearing at the end to make the final rescue effort. At the end of the manga, the four wolves and Cheza are sitting on a rock as the clouds break and sunlight streams through for the first time. The world rejoices the end of the Ice Age and rumors that Paradise has been found abound.[3]
In the manga, most of the characters are similar in appearance and personality to their anime counterparts, but some characters seen in the anime do not appear in the manga, including the Nobles Lord Orkham and Lady Jaguara.[2][3]
Wolves
The wolves in Wolf's Rain use illusions to give themselves a human appearance, enabling them to blend into the human world and escape detection. The wolves always retain their true nature, neither thinking nor acting as the true humans in the world do.[1] [edit] Kiba
Voiced by: Mamoru Miyano (Japanese), Johnny Yong Bosch (English)
Kiba (キバ(牙) ?, lit. "Fang") is a white wolf who follows his instincts towards Paradise. When he was young, his pack and family were slaughtered when the forest where he lived was burned to the ground[2] by Jaguara's troops. He was then raised by a shaman[2] who told him that he had a purpose, explaining why the forest had sheltered him from the flames. The shaman told him that he would have a great journey ahead of him, and that journey was to find Paradise. Kiba begins his quest for Paradise in the hope that there he will find "a future". It is revealed later in the series that he is in fact the chosen one who is destined to find and open Paradise. Kiba tends to be impulsive and thinks with his heart rather than his head. He tends to be distrustful toward humans, and in the early episodes his pride as a wolf makes him reluctant to disguise himself as a human,[2] but that changes when he meets Hige, who tells him that his pride won't count for much when he's dead. He's also utterly devoted to Cheza and constantly risks his life to protect her and steal her back from the nobles. After Earth's regeneration, Kiba is seen at a city in his human form.
His voice actor Mamoru Miyano felt Kiba was a "wolf of few words" and that his quiet nature made it hard to know what he might be thinking. Though Kiba is rarely bothered by events, Miyano did not think this was an indication that he was strong, rather he felt Kiba was attempting to hide his insecurities. In depicting the character, Miyano found it most difficult to voice the initial scene of the first episode, in which Kiba lies dying and in voice over saying there is no Paradise and that there is nothing at the end. He was so nervous about shooting the first scene, he had trouble getting the lines and voicing correct, eventually freezing up completely before he was able to calm down and complete the scene.[3] [edit] Tsume
Tsume (ツメ?, lit. "Claw") is a grey wolf with a white scar on his chest and is the second wolf introduced in the series. At first he was living in Freeze City where he leads a "pack" of human thieves. He clashes with Kiba over the latter's claims that Tsume has lost his pride as a wolf for living with humans as he does. Later, he connects with Toboe, a young wolf who also lives in the city. Though Tsume claims he has no need for friends and that he wants nothing to do with other wolves, he comes to Toboe's aid twice and shares a meal with him. Though he doesn't believe Kiba's stories about Paradise, he decides to leave the city with him to search for the place under the excuse that he is tired of the city.[4]
Tsume is depicted as a "a stereotypical angry anime loner"[1] and an "emotionally distant hottie"[5] who is confident, and at times arrogant, but keeps himself distant from his allies.[5] Though he and Kiba continue to come into regular conflict, Tsume eventually comes to believe in their goal and becomes a loyal pack member. It is eventually revealed before moving to Freeze City, he had lived in another location with a large pack of wolves. Jaguara's wolf hunting troops attacked the pack, killing most of his family and friends. As Tsume attempted to flee from the battle, he was cast out by his pack and the alpha male attacked him, leaving Tsume with a large X-shaped scar across his chest.[2][6] Tsume eventually traveled to Freeze City where his self-loathing over his actions caused him to refuse to befriend others.[6]
Of all of the pack, he is closest to Toboe, whom he refers to as "runt." After the young wolf is killed by Quent, Tsume cries over his body.[6] Tsume is the last of the pack to remain standing with Kiba in the final battle with Darcia. He is killed after Darcia rips open his side and legs. Before dying, he whispers to Kiba that "we shall meet again.... in paradise." At the end of the series, Tsume is seen in his human form riding a motorcycle in a city.[7]
Voice actor Kenta Miyake felt Tsume was all about appearances and notes that Tsume always speaks in a harsh manner such as talking down to Kiba, casually dismissing Toboe, and seems to ignore Hige all together. However, he also felt that despite Tsume's seemingly tough nature, that he was the most naive of the pack and the most timid. Miyake felt as if he was Tsume's father, "kindly watching over him" and he used those feelings to guide the way he depicted the character.[3] [edit] Hige
Hige (ヒゲ(髯) ?, lit. "Whisker") seems to know how to function the best in human society. He tends to use his intuition more than the others, but only when he is not thinking with his stomach instead. Hige is something of a womanizer and is always on the look-out for a female companion. He starts off as a laid back joker, though he matures as the series goes on. His scenting ability seems to be the best of the pack. Before Hige met Kiba, he was brainwashed into being Jagara's lapdog by hunting and leading troops to wolves. The collar that he wears is actually a tag/transmitter that allows him to wander through Jagara's city and is always under surveillance. It also appears to be the thing that controlled him or reprogrammed his memories, as he was trapped in an endless migraine before it was shot off by a soldier. At least 22 other wolves were collared in this way (a soldier inspecting his collar refers to him as "Number 23"); many, if not all, of the others were killed after returning to Jagara's city. He holds a very close relationship with Blue. At the end he is fatally wounded by Darcia. While dying he convinces Tsume to put him out of his misery. He tells Tsume, "I'll see you in paradise." After Earth's regeneration, Hige is seen at a city in his human form.
Voice actor Akio Suyama notes that Hige is a humorous character whose actions and lines often break the tension in an otherwise serious series. This made it fun for him to play the character.[3] [edit] Toboe
Toboe (トオボエ(遠吠え) , Tōboe?, lit. "Howling") is the youngest of the group, often acting more like a puppy than a wolf. Toboe was raised as a pet by "Granny", an elderly woman, whom he accidentally killed in an unrestrained act of playfulness. The silver bracelets are all he has left of her. Toboe maintains an affection for humans that none of the other wolves can understand (with the exception of Blue). On one occasion Toboe saves Quent from freezing to death in the snow by sharing his body warmth with him, and is later grateful to discover that Quent has survived despite the fact that Quent immediately tries to shoot him. Toboe looks up to Tsume and usually follows him when the group splits up. He also seems to have the best hearing out of all of them. He often is more shy than bold, although when the pack is in dire threat his rage can stand beyond his timid nature and propel him ravenously into battle. An example of this is when the pack are crossing an ice floe and are attacked by a giant walrus. At first, Toboe is frozen in fear, but when it seems that the others are about to be killed Toboe suddenly attacks the walrus himself and manages to defeat it despite almost drowning in the process. Though he still acts like a puppy in some ways, the others now consider him an adult, and a valuable fighting partner. In episode 29 Toboe unsuccessfully attempts to protect Quent from Darcia and both he and Quent are mortally wounded. Realizing that it was Toboe who saved him previously, Quent finally understands that wolves are not evil and comforts the dying wolf as his own life ebbs away. As he dies Toboe has a vision of Paradise in which he is reunited with Granny and able to run and play as a pup. Later Tsume spends some time alone with Toboe's body and drops his tough facade to weep for his friend, and even confesses the truth about his scar. After Earth's regeneration, Toboe is seen at a city in his human form.
Hiroki Shimowada, who voices the character, felt that though Toboe was "young and inexperienced", he also acted as the go between for the other three, giving them a buffer or a bond as needed. He suggests that the other wolves keep him around because they view him as a kind son.[3] [edit] Blue
A wolfdog who was pet to the family of Quent Yaiden. After the destruction of her home and family in the village of Kyrios, she travels with Quent hunting wolves under the belief that they were responsible for the tragedy. She lives her life as a pet dog, unaware of her wolf bloodline. Upon meeting Cheza, the wolf in her is awakened. Unable to continue hunting her own kind, she leaves Quent to travel with the pack to Paradise. She grows especially close to Hige, and later tells him she will follow him wherever he goes. Near the end of the series, after Quent's death, Blue is killed by Darcia while trying to protect Hige and Cheza. [edit] Nobles [edit] Jaguara
Jagara-kyō (ジャガラ卿?) Voiced by: Atsuko Tanaka (Japanese), Mary Elizabeth McGlynn (English) Part of one of the three feuding Noble Families. She fell in love with Darcia to the point of obsession but was rejected by him for her younger sister, something which she never forgave Hamona for. She began to set up an ancient spell used by Lord Darcia the First to create a 'Noble's Paradise' to please and lure Darcia to her, abducting Cheza from Darcia's Keep. In the process, she ordered the murder of Hamona and soon struck out to eliminate the wolves, who were heading to her domain. But her plan ended in failure when her plans were thwarted by the wolves. She was slain by Darcia while her city fell into chaos. [edit] Darcia
Darushia (ダルシア?) Voiced by: Takaya Kuroda (Japanese), Steven Blum (English) The third generation of the Darcia family of Nobles, who were said to be cursed after Darcia the First disappeared into "Paradise". Due to his grandfather's curse, Darcia is now plagued with the eye of a wolf. He seeks to use Cheza to somehow revive his lover Hamona,[2] who has been stricken with "Paradise sickness", in which her soul is "taken by Paradise", causing her to fall into a coma. But Hamona's death changes that plan, with Darcia mysteriously disappearing after the destruction of his keep until he resurfaces at Jaguara's city, the loss of Hamona driving Darcia mad. Eventually after avenging her death, he discards his love for Hamona, saying that "she is nowhere now", and assumes the form of a giant wolf, revealing his clan to be descended from wolves that chose to become completely human. After killing all of Kiba's pack, he walks toward what he believes to be paradise but is then incinerated, leaving only his wolf eye. [edit] Others [edit] Cheza
Cheza (チェザ?) (pronounced chez-ah) Voiced by: Arisa Ogasawara (Japanese), Sherry Lynn (English) The Flower Maiden (花の少女, Hana no Shōjo?), a girl who was artificially created from a lunar flower[2] by the noble Darcia the First using the lost art of alchemy. She was in a state of suspended animation in a scientific research lab, and was awaken by the smell of wolf blood spilled in the brief fight between Tsume and Kiba. She shares a special bond with the wolves, especially Kiba, and is the key to opening Paradise. It is said by Darcia the Third that she is blind. This appears to be borne out by a scene in which she almost walks over the edge of a cliff but regains her footing apparently by touch. Her eyes are bright red. [edit] Cher Degré
Shēru Dugure (シェール·ドゥグレ?) Voiced by: Kaho Koda (Japanese), Kari Wahlgren (English) A scientist involved in studying Cheza.[2] She is fascinated by Cheza and desires to understand her and her purpose. She and Hubb were once married, but divorced after her work with Cheza became more important than her marriage. In episode 27 Cher dies when the cliff she is on breaks off and she falls to her death. Snowflakes fall as Hubb holds her dead body and weeps. [edit] Hubb Lebowski
Habu Ribōsukī (ハブ·リボウスキー?) Voiced by: Mitsuru Miyamoto (Japanese), Bob Buchholz (English) A police detective and ex-husband of Cher Degré. He is still very much in love with Cher and seeks to protect her, often half-jokingly asking if they still have a chance together. After Quent had shot Kiba, he was detained and questioned by the police, including Hubb, at which point Quent said that the animal he had shot was no mere dog, but a wolf. After hearing this Hubb began to obsess over the matter, and once he was given a copy of the banned "Book of the Moon" by Cher after she leaves to hunt Cheza with a commander of the army employed by Lord Orkam, he became completely and utterly enthralled with them, teaming up with Quent as he continued his search for Cher. His death occurs when he allows himself to fall while climbing up a cliff in the next to last episode. He is seen with a cigar in his mouth and inhailing the scent of Cher's scarf in his final moments. [edit] Quent Yaiden
Kuento Yaiden (クエント·ヤイデン?) Voiced by: Unshou Ishizuka (Japanese), Tom Wyner (English) An ex-sheriff from the town of Kyrios.[2] The destruction of his village and the killing of his wife and son Russe by what he thinks was a pack of wolves have led to his deep and abiding hatred for wolves,[2] which is rivaled only by his perpetual desire for a stiff drink. He lives a life on the go with only Blue to keep him company and aid him in his pursuit of wolves to kill. After Blue discovers her relations to the wolves, Quent's suspicions are confirmed, and as he still struggles with his hatred for wolves, he decides that she is not his dog any more, but eventually accepts it towards the end as he learns his family's murderer was Darcia before he was killed by him.
The Wolf's Rain anime series was produced by BONES and directed by Tensai Okamura. Keiko Nobumoto was the writer and story editor, while Toshiro Kawamoto created the character designs.[4] The series premiered in Japan on Fuji TV on January 6, 2003 and ran for a full season of twenty-six episodes, with the final episode airing on July 29, 2003. A four episode original video animation (OVA) was later created and released to DVD to provide a fuller conclusion to the story than the original television run did, and to make up for the four recapitulation episodes that originally broadcast in the middle of the series. The first two OVA episodes were released on January 23, 2004, with the final two released a month later on February 25, 2004.[5] Animax also aired the series on its respective networks worldwide, including East Asia, Southeast Asia, South Asia, Latin America, and other regions.
Except for the four recap episodes, the entire Wolf's Rain anime series aired in the United States as part of Cartoon Network's Adult Swim lineup in 2004.[6] It was broadcast on Europe's digital specialty station Rapture TV from November 14, 2005 to July 6, 2006.[7][8] It also aired in the UK on Anime Central starting November 4, 2007, with only the first 26 episodes airing.[9][10]
Wolf's Rain is licensed for Region 1 DVD release by Bandai Entertainment. The entire series, including the four OVAs, were released in seven individual volumes that contained four episodes, except for the first two volumes, which had five episodes. With the first volume, Bandai offered a stand-alone version and a limited edition version, which included an art box, Kiba plushie, and the first CD soundtrack. Bandai also released the thirty episodes in a complete series box set and in a two part "Anime Legends" collection.[11][12]
In Region 2 (Europe) the series is licensed by Beez Entertainment, which also released the entire series, including the OVAs, in seven individual volumes. In Region 4, Madman Entertainment owns the series license and released all twenty-six episodes and four OVA episodes in the form of a complete series box set.[11]
When did it start? I remember as a boy we used to watch Gigantor or Tetsujin-28 on TV before martial law.
After that, we had Speed Racer and Marine Boy.
But this was pale in comparison came 1978. That year the anime phenomenon really hit the Philippines. Chodenji Machine Voltes V was the 1st of a wave of animation from Japan that really made an impact to our culture
The 1st superrobot series which aired at GMA 7, it started a whole slew of other feature animes including Mazinger Z, Mekander Robot, Daimos, UFO Grendizer, Steel Jeeg, Balatak, Getter Robo, Danguard Ace and others.
A year later, then president Marcos for reasons that we cannot fathom during those times, declared these series unfit for air play. Then started other genres for anime to be aired here. Titles like Candy Candy, Ron Ron, Nobody's Child, Alakazam, Paul in Wonderland replaced the superrobots with fantasy and drama stories.
What started as stories cattered to male audiences began to include the female audience showing how broad anime really is.
Presently there are hundreds of anime features TV series and movies that are show here. Familiar titles as Yuyu Hakusho (Ghost Fighter) and the Gundam series
and others like Dragon Ball, Naruto and others.
After a bit more that 30 years, anime is still going strong in our country as adult and kids alike watch gleefully. Now we have tagalog versions of said animes making it more accessible to the masses.
Innocent Venus (イノセント・ヴィーナス, Inosento Vīnasu?) is a post-apocalyptic science fiction anime TV series which began broadcasting on the WOWOW network in Japan on July 26, 2006 at midnight. The series makes use of some 3D cel-shaded animation, which achieves a more "hand drawn" look than traditional 3D animation. At Anime Boston 2007, ADV Films had announced they have licensed for the show.[1] On July 11, 2008 ADV Announced that it was discontinuing print of the DVDs.[2]
Plot
After the world population and economy is devastated by simultaneous hyper-hurricanes, many different factions and fledgling nations appear. In Japan, an elite class called Logos appears, controlling special zones in the country which have most of the wealth and resources. The Logos exercise control over the Levinas, the lower class which struggles day to day in order to stay alive. The Levinas are restricted from entering the special zones, causing tension which creates a resistance group which fights back against the Logos.
With the tagline "A Near Future Late-Shogunate Action Animation", the story draws analogies with 19th Century Japan at the end of the Tokugawa Shogunate period, just before the Boshin War.
Jō and Jin escape from Phantom, an elite military group which is used to control the Levinas. When they escape, they take a young girl named Sana with them. The series follows them as they work to avoid being caught by Phantom and the regular military forces of the Logos.
This is one of those series that you'll be surprised on who the villain really is. Always a good mental exercise to watch these kinds of stories. Plus the animation is top class.
I've been musing over the anti-mendicancy law that the late dictator Ferdinand Marcos declared. It's still in effect by the way.
Stated as follows:
PRESIDENTIAL DECREE No. 1563 June 11, 1978
MALACAÑANG M a n i l a
PRESIDENTIAL DECREE No. 1563
ESTABLISHING AN INTEGRATED SYSTEM FOR THE CONTROL AND ERADICATION OF MENDICANCY, PROVIDING PENALTIES, APPROPRIATING FUNDS THEREFOR, AND FOR OTHER PURPOSES
WHEREAS, the promotion of social justice and protection of life, property and dignity of the citizenry in endangered by rampant mendicancy;
WHEREAS, mendicancy breeds crime, creates traffic hazards, endangers health, and exposes mendicants to indignities and degradation; and
WHEREAS, there is an immediate need to provide appropriate services to enable mendicants to meet their basic needs and develop self-reliance;
NOW, THEREFORE, I, FERDINAND E. MARCOS, President of the Philippines, by virtue of the powers vested in me by the Constitution, do hereby order and decree:
Section 1. Title And Scope Of The Decree. This Decree shall be known as the Mendicancy Law of 1978. It shall apply to all mendicants, and exploited infants or children who are 8 years old and below, minors found begging and covered by Presidential Decree No. 603 and parents of exploited infants and children criminally liable under Article 59 and 60 of Presidential Decree No. 603.
Section 2. Purpose. This Decree shall be interpreted so as to, among others:
a. Prevent the commission of mendicancy;
b. Prevent the exploitation of infants and children through mendicancy and provide habilitative services for those already exploited or in immediate danger of exploitation; and
c. Promote the rehabilitation of minors found begging and mendicants by providing an integrated developmental package of preventive, habilitative interceptive, remedial, and/or rehabilitative services.
Section 3. Definition Of Terms. As used in this Decree, the following shall, unless the context otherwise requires, be construed thus:
a. "Mendicant" refers to any person, except those enumerated in Section 4 of this Decree, who has no visible and legal means of support, or lawful employment and who is physically able to work but neglects to apply himself to some lawful calling and instead uses begging as a means of living.
b. "Exploited Infant" or "Child" refers to an infant or child 8 years and below who is used in begging or one who accompanies a habitual vagrant or beggar.
c "Habitual Mendicant" refers to one who has been convicted of mendicancy under this Decree two or more times.
d. "Duly Licensed Child Placement Agency" or "Individual" is an institution or person licensed by the Department of Social Services and Development to assume the care, custody, protection and maintenance of children for placement in any child-caring institution or home under the care and custody of any person for purposes of adoption, guardianship or foster care.
e. Integrated Developmental Package of Services include the following:
1. Preventive services to measures that forestall the occurrence of situations identified as contributory to mendicancy;
2. Habilitative services refer to measures which provide environmental or socio-economic conditions for the exploited infant or child which maximize possibilities and opportunities for the enjoyment of satisfactory equality of life before the formation of undesirable attitudes and values or the onset of conditions most conducive to mendicancy;
3. Interceptive services are measures which channel or direct the growth potential and productive energy of the mendicant infant, child, youth or adult to offset the effect of factors contributing to mendicancy;
4. Remedial services refer to measures intended to meet the basic needs and improve living condition of the mendicant; and
5. Rehabilitative services refer to medical, social, educational, psychological and vocational measures to develop and/or restore the mendicant to the fullest state of well-being or economic usefulness of which he is capable, and to engage in a gainful occupation.
Section 4. Apprehension Of And Services For Persons Found Begging. Any infants or child 8 years old and below who is found begging or is being utilized by a mendicant for purposes of begging shall be apprehended as a neglected child under Article 141 of PD 603 and shall be committed to the custody and care of the Department of Social Services and Development or to any duly licensed child placement agency or individual.
Any minor over 9 years of age under 15 found begging or is being utilized for purposes of begging and who acted without discernment shall be apprehended as a neglected child under Article 141 of Presidential Decree No. 603 and shall be committed to the custody and care of the Department of Social Services and Development or to any duly licensed placement agency or individual.
Any minor over 9 years of age and under 15 who is found begging or is being utilized for the purpose of begging and who acted with discernment shall be proceeded against in accordance with the provisions of Chapter 3, Title VIII of Presidential Decree No. 603.
Any person not otherwise covered in the preceding paragraph of this Section who is found begging and who is physically or mentally incapable of gainful occupation shall be provided the integrated package of services by the Department of Social Services and Development, the Welfare units of local governments and other cooperating agencies.
Section 5. Criminal Liability. A mendicant as defined in Paragraph (a) Section 3 hereof, shall, upon conviction, be punished by a fine not exceeding P500.00 or by imprisonment for a period not exceeding 2 years or both at the discretion of the court.
A habitual mendicant shall be punished by a fine not exceeding P1,000.00 or by imprisonment for a period not exceeding 4 years or both at the discretion of the court.
Parents of exploited infants or minors under Section 4 of this Decree shall be proceeded against in accordance with Articles 59 and 60 of Presidential Decree No. 603, unless they are themselves mendicants.
Any person who abets mendicancy by giving alms directly to mendicants, exploited infants and minors on public roads, sidewalks, parks and bridges shall be punished by a fine nor exceeding P20.00.
Section 6. Information Program. The Department of Public Information shall conduct a nationwide educational and information program on the Mendicancy Law and educate the public to contribute only to lawful fund raising projects and prevent the community in giving alms except through organized agencies, subject to such rules and regulations as the Secretary of the Department of Public Information may promulgate.
Section 7. Local Programs And Facilities. Local governments shall provide socio-economic programs and establish operating units including reception and action centers, sheltered workshops, constitute homes and other facilities for mendicants, subject to such rules and regulations as the Secretary of the Department of Local Government and Community Development may promulgate.
Section 8. Health Needs. The Department of Health shall provide the necessary measures in meeting the health needs of mendicants, subject to such rules and regulations as the Secretary of the Department of Health may promulgate.
Section 9. Law Enforcement. The Department of National Defense shall provide the necessary law enforcement and other related services for the implementation of this Decree, subject to such rules and regulations as the Secretary of the Department of National Defense may promulgate.
Section 10. Integrated Network Of Services. The Department of Social Services and Development shall provide an integrated network of appropriate services to exploited infants and children 8 years old and below as well as mendicant minors and adult mendicants and shall coordinate the services related to the implementation of this Decree, subject to such rules and regulations as the Secretary of the Department of Social Services and Development may promulgate.
Section 11. Appropriations. The sum of two million pesos (P2,000,000) is hereby authorized to be appropriated out of any funds in the National Treasury that are not otherwise appropriated, in order to support the activities under this Decree.
Section 12. Repealing Clause. All laws, decrees, orders, rules and regulations which are inconsistent with this Decree are hereby repealed or modified accordingly.
Section 13. Separability Of Provisions. If for any reason any section of provision of this Decree is declared unconstitutional or invalid, the other sections or provisions thereof which are not affected thereby shall continue in full force and effect.
Section 14. Effectivity. This Decree shall take effect immediately.
Done in the City of Manila, this 11th day of June, in the year of Our Lord, nineteen hundred and seventy-eight.
An observation of Filipino culture sees us as a people who dislikes being poor, but we sell a national image of poverty so that foreign investors might take notice. Another observation is that those who begs seem to have letters with seals from either the local government or the DSWD. Whichever agency has allowed these people to roam the streets should think twice.
In the bible, Jesus told us it is blessed to be poor. And that being poor doesn't really mean indignity. Beggars come to people for alms. The law said that it is illegal to give alms which seem to contradict the command in the New Testament. I hope the Philippine government acts to help these people. Homeless, displaced or simply victims of circumstances.
Many will see them in the various streets of Manila and nearby provinces, begging, passing envelopes and drumming their self-made drums. The Badjau-(badjao) are sea faring people who's prime source of income and livelyhood is fishing. A peaceloving people who were relocated to other places and are now like gypsy nomads. Who's to blame for their plight? Various NGO's and the DSWD seems to be ignoring them.
Here are some data from wiki:
The Bajau, (also written as Badjao, Badjaw or Badjau) are an indigenous ethnic group of Malaysia and the southern Philippines. Although native to the southern Philippines, due to escalated conflicts in the Sulu Archipelago in the southern part of the country, many of the Bajau had migrated to neighboring Malaysia over the course of 50 years, where currently they are the second largest ethnic group in the state of Sabah, making up 13.4%[1] of the total population. Groups of Bajau had also migrated to Sulawesi and Kalimantan in Indonesia, although figures of their exact population are unknown. They were sometimes referred to as the Sea Gypsies, although the term has been used to encompass a number of non-related ethnic groups with similar traditional lifestyles, such as the Moken of the Burmese-Thai Mergui Archipelago and the Orang Laut of southeastern Sumatra and the Riau Islands of Indonesia. The modern outward spread of the Bajau from older inhabited areas seems to have been associated with the development of sea trade in trepang.
History
The origin of the word Bajau is not clear cut. Although it is generally accepted that these groups of people can be termed Bajau, these groups never call themselves Bajau. They call themselves with the names of their tribes that are mostly the names of the places of where they live. They accept the term because they realise that they share some vocabulary and general genetic characteristic such as in having darker skin, although the Simunuls appear to be an exception in having fairer skin.
British administrators in Sabah, labelled the Samah as Bajau and put Bajau in their birth certificates as their race. During Malaysia, some have started labelling their races as their ancestors call themselves, such as Simunul. For political reasons and to ensure easy access to the Malaysian special privileges granted to Malays, many have started calling themselves Malay. This is especially true for recent Filipino migrants.
For most of their history, the Bajau have been a nomadic, seafaring people, living off the sea by trading and subsistence fishing. The boat dwelling Bajau see themselves as non-aggressive people. They kept close to shore by erecting houses on stilts, and traveled using lepa-lepa, handmade boats which many lived in. Although historically originating from the southern Philippine coasts, Sabahan Sama legend narrates that they had originated from members of the royal guard of the Sultan of Johor, after the fall of the Malay Malacca empire, who settled along the east coast of Borneo after being driven there by storms. Another version narrates that they were escorting the Sultan's bride, but the bride was later kidnapped by the Sultan of Brunei. The fact that the Bajau-Sama languages belong to the Philippine branch of Malayo-Polynesian languages would substantiate the anthropological origins of the Bajau groups to be from the Philippines, and put the origin legends down to the historic Malay-centric influence of Bajau culture.
However, there are traces of trails that Samah people was came from Riau Archipelago especially Lingga Island more than 300 years ago. It was believes that migration process of Samah to North West Borneo took place more than 100 years timeliness, starting from normal trading exchange with the Empire of Brunei, part of bride sent from Johor to Sulu was kidnapped by Prince of Brunei then the fall of legitimate Sultan of Johor after overthrown by Bugis immigrant(Samah people fled to west coast of North Borneo where they feel save to live under the protection of Brunei Sultanate). That's why native Kadazan-Dusun call Samah people as "tuhun(people of) Samah" or "tulun(people of) Samah" in their dialects, the form of recognition before western civilisation found Borneo. It was believed Samah people was not from royal member of Sultan, but a loyal workers, craftsmen, boat builders and farmers that fled from cruelty of ethnic cleansing in chaotic Johor during aggression of Bugis taking over the thrown of Johor.
Currently, there exists a huge settlement of Filipino Bajau in Pulau Gaya, off the Sabah coast. Many of them are illegal immigrants on the Malaysian island. With the island as a base, they frequently enter Sabah and find jobs as manual labourers.
Demographics and religion
The many Bajau sub-groups vary culturally and linguistically, but are unified through their adherence to Sunni Islam of the Shafi'i school. [edit] Sub-groups
Commonly, many sub-groups of Bajau are named after the place or island they live-in for many years. Even though they are called Bajau, each sub-groups has their own unique language, cultures and tradition. However, certain sub-groups are able to understand the languages of other sub-groups and races. For example, some Bajau understand the Bajau Ubian language, and the Bajau Ubian and Simunul in Sabah are able to understand and speak the Tausug language called the Suluk language in Sabah.
Lists of Bajau sub-groups:
1. Ubian (The largest group of Bajau. They reside on many islands of the Philippines and its seas, as well as sizable minorities living around the towns of Kudat and Semporna in Sabah, Malaysia) 2. Samah (or Commonly known as Bajau Kota Belud, because most of them live in or near area of Kota Belud, Sabah, i.e. the whole of the West Coast of Sabah). They call themselves Samah, not Bajau and their neighbours, the Dusuns also call them Samah, not Bajau. It must have been the British administrators that define them as Bajau. 3. Samah/Sama Sulawesi Selatan[3] 4. Simunul (They can be found at Kampung Bokara, Sandakan, Semporna and Lahad Datu Towns. Simunuls in Sabah originate from Tawi-tawi, where they are still mostly found and is the majority there, and the only Bajau group that mostly has fair skin.) 5. Samal (A group native to the Philippines.) 6. Bajau Banadan (This sub-group, live mostly in Kudat, and have origins in the Philippines, hence although living among Malay peoples for a substantial part of their history, are also able to converse in the Philippine Tausug and Samal languages.) 7. Tando' Bas (This sub-group is rarely found in Sabah before 1970s. They had recently migrated to Sabah from a place called Tandobas in the Philippines) 8. Ungus Matata (This sub-group is rarely found in Sabah before 1970s. They had recently migrated to Sabah from a place called Ungus Matata in the Philippine.) 9. Tolen (This sub-group is found only at Bum-bum island, in Semporna, Sabah. No trace of them anywhere else even in the Philippines) 10. Palao (This sub-group originally live on boats all the time but recently in Sabah, some have settled on land.) 11. Tabawan (This sub-group is rarely found in Sabah before 1970s. They had recently migrated to Sabah from a place called Tabawan, Tawi-tawi, Philippines) 12. Banguingui (Native to the Philippines, where the majority still live. This sub-group was rarely found in Sabah before 1970s. Some had recently migrated to Sabah) 13. Sikubung (This sub-group is rarely found in Sabah before 1970s. They had recently migrated to Sabah)
For more lists, refer to native languages is Вahasa Вajau,Bahasa Sama-Bajau or BahasaSama [edit] Religion
Claims to religious piety and learning are an important source of individual prestige among the coastal Bajau, and the title of salip/sarip (descendants of the Prophet Muhammad) are shown special honour in the local community. Some of the Bajau lack mosques and must rely on the shore-based communities such as those of the more Islamized Аrabic or Malay peoples. The Ubian Bajau, due to their nomadic marine lifestyle, are much less adherent to orthodox Islam, and practice more of a syncrtic folk hybrid, revering local sea spirits, known in Islamic terminology as Jinn. [edit] Culture The rehabilitation of a traditional Bajau house in the Heritage Village of Kota Kinabalu, Sabah. Bajau headgear, worn while riding a horse.
Bajaus are expert horsemen - this is their main claim to fame in Malaysia, where horse riding has never been widespread anywhere else. The Bajau people are also well known for weaving and needlework skills.
In Semporna, Sabah, Malaysia, the Bajau groups perform the likely Tausug's dance, Pangalay.'Daling-Daling like the performance dance from Вajaus dance like Іgal-igal and their ,Вajau and Тausug or Ѕuluk are different native languages. They also invented their own dance called Igal-igal in Вajau languages, based on the Daling-daling moves and costumes. In fact it has become the dance of choice for wedding ceremonies for native communities in Semporna and has spread to Sandakan. By the year 2000, among the Sama Bajau communities, this dance, also simply called Daling-daling, tend to be included with the Joget dances at wedding ceremonies at night. This is helped by the production of Music Videos of the Daling-daling songs and dances.
In Sarawak there are a number of Iban named Bajau (Beransah Bajau, Hillary Bajau)
Mythology
Many Bajaus of the east coast retain their seaborne lifestyle, together with remnants of traditional pre-Islamic beliefs. An example of this is the offering of thanks to the Omboh Dilaut, the God of the Sea, whenever a particularly large catch is brought in. The east coast Sabah Bajau are also famous for the annual Semporna Regatta.
Among the boat-dwellers in particular, community spirit mediums are consulted at least once a year for a public séance and nightly trance dancing. In times of epidemics, the mediums are also called upon to remove illness causing spirits from the community. They do this by setting a "spirit boat" adrift in the open sea beyond the village or anchorage. [edit] Maritime technology and fishing
Bajau fishers make use of wooden sailing vessels known as perahu lambo for voyages to the Timor and Arafura seas.[4] The construction and launch of these craft are ritualized, and the vessels are believe to have a spirit (Sumangaq).[4] Under a 1974 Memorandum of Understanding, "Indonesian traditional fishermen" are allowed to fish within the Exclusive Economic Zone of Australia, which includes traditional fishing grounds of Bajau fishers. However, fishing in these areas has led to concern about overfishing[5] and destruction of Bajau vessels.[4]
Many of these people look to others for help and alms. Government and the private sector must help them. Their lands has been stripped from them that's why they're currently like nomads. People often mock them and treat them differently because of the way they dress and talk. We must not let a culture just die out or become like beggars. Lets show a little compassion for these people.
Every Sunday ay namimili kami ni Joyce sa palengke sa Binan, Laguna dahil ito ang katumbas ng Divisoria dito sa aming lugar. Murang bilihin at pwede pang tumawad. Pauwi namin, we were stopped by this fucking traffic aide. Shithead said that the driver was in violation of the new terminal they made, wala namang kaming alam. Shithead ay nangongotong lang. Pang almusal. Ano tawag sa mga taong ganito? Hindi lang dito sa amin ganito kundi sa lahat ng sulok ng buong Pilipinas.
So why the hell are pinoys up in arms when we're labelled as the 4th most corrupt in the south east asian region?
