Grief and healing take central stage in Kuo Chen-ti’s (郭珍弟) new film, The Boar King (山豬溫泉), which tells a deceptively quiet story of loss and rebirth inspired by the traumatic events when Typhoon Morakot devastated southern Taiwan in 2009. While it could have easily been made into a work of lachrymose sentimentality, the film thankfully doesn’t go in that direction. Instead, it looks at human suffering and pain with considerable restraint, buttressed by solid performances of Lu Yi-ching (陸弈靜) and Tsai Chen-nan (蔡振南).
Set in Baolai (寶來) in Greater Kaohsiung’s Liouguei Township (六龜), the film opens with home video footage of torrential flooding caused by Typhoon Morakot, as the off-screen cameraman witnesses the catastrophe in awe. The man’s name is Ying — played by Chen Mu-i (陳慕義) — who later disappears.
The widowed wife, Cho (Lu Yi-ching, 陸弈靜), is left with a hot spring lodge that barely survives the disaster. Seized by despair, Cho attempts and fails to commit suicide, having thought of her responsibility for Ying’s senile father, who lives with her. One day, Ying’s close friend Nan (Tsai Chen-nan, 蔡振南), a hunter, shows up at Cho’s door, offering to help rebuild the mountain inn. A reticent man, Nan has kept his tender feeling toward Cho for years.
Photo courtesy of Good Day Films
Ying’s death also brings back Cho’s step-daughter Fen (Wu I-ting, 吳伊婷), who works mundane jobs in the city. Amid grief, she meets land surveyor Garmin, played by Soda Voyu from Seediq Bale (賽德克巴萊), and love starts to bud between the two.
Meanwhile, the villagers are forced to leave the devastated area, selling their homes to a resort development company. But one by one, they receive invitations sent by Ying before he died to a banquet set to be held at the inn. Perplexed, Cho looks to the home videos shot by her late husband, hoping to unravel the secret of his death.
Five years after her less than satisfactory debut feature Step by Step (練戀舞), Kuo has returned here with a finely executed and honest work filled with lyrical moments. The polished cinematography by Paotao (寶島) allows for the full expression of nature, whether a collapsed mountain slope, a riverbed studded with massive rocks, lush woods and hidden trails.
At times, sequences from the home videos shot by Chen’s character are inserted in and fused with the present narration, not only providing clues to the man’s thinking and his mysterious disappearance, but serving a link that enables the living to search for and reconnect with the dead and to come to terms with their grief.
The daughter’s reconnection with her father also raises the issue of land and homecoming. “The mountain road to home is no longer obstructed, don’t you think?” she says to her lover. However, much of the film’s failing lies in its rather flaccid effort to explore the young woman’s transformation. Her off-screen narration appears superfluous, adding nothing significant to the story, and theater actress Wu delivers the role with punctuated intensity that sometimes belongs to the stage rather than in front of the camera.
The crowning moments in The Boar King ultimately belong to veteran thespians Lu and Tsai. In a scene toward the end, Nan recounts an unforgettable encounter with a wild boar to Cho. We follow Nan’s resonant voice into the woods, where hot spring water flows, lives are intertwined and life quietly goes on.
It is a soulful folk song, filled with feeling and history: A love-stricken young man tells God about his hopes and dreams of happiness. Generations of Uighurs, the Turkic ethnic minority in China’s Xinjiang region, have played it at parties and weddings. But today, if they download it, play it or share it online, they risk ending up in prison. Besh pede, a popular Uighur folk ballad, is among dozens of Uighur-language songs that have been deemed “problematic” by Xinjiang authorities, according to a recording of a meeting held by police and other local officials in the historic city of Kashgar in
The Directorate-General of Budget, Accounting and Statistics (DGBAS) told legislators last week that because the Chinese Nationalist Party (KMT) and Taiwan People’s Party (TPP) are continuing to block next year’s budget from passing, the nation could lose 1.5 percent of its GDP growth next year. According to the DGBAS report, officials presented to the legislature, the 2026 budget proposal includes NT$299.2 billion in funding for new projects and funding increases for various government functions. This funding only becomes available when the legislature approves it. The DGBAS estimates that every NT$10 billion in government money not spent shaves 0.05 percent off
Dec. 29 to Jan. 4 Like the Taoist Baode Temple (保德宮) featured in last week’s column, there’s little at first glance to suggest that Taipei’s Independence Presbyterian Church in Xinbeitou (自立長老會新北投教會) has Indigenous roots. One hint is a small sign on the facade reading “Ketagalan Presbyterian Mission Association” — Ketagalan being an collective term for the Pingpu (plains Indigenous) groups who once inhabited much of northern Taiwan. Inside, a display on the back wall introduces the congregation’s founder Pan Shui-tu (潘水土), a member of the Pingpu settlement of Kipatauw, and provides information about the Ketagalan and their early involvement with Christianity. Most
The People’s Republic of China (PRC) was out in force in the Taiwan Strait this week, threatening Taiwan with live-fire exercises, aircraft incursions and tedious claims to ownership. The reaction to the PRC’s blockade and decapitation strike exercises offer numerous lessons, if only we are willing to be taught. Reading the commentary on PRC behavior is like reading Bible interpretation across a range of Christian denominations: the text is recast to mean what the interpreter wants it to mean. Many PRC believers contended that the drills, obviously scheduled in advance, were aimed at the recent arms offer to Taiwan by the
RSS