Wounds of the Past: the Chuanju Performance of Qingtan (Sighing)

2019 ◽  
Vol 35 (03) ◽  
pp. 221-237
Author(s):  
Lin Chen

In this article Lin Chen seeks to locate the experimental chuanju production Qingtan (Sighing), directed by and starring Tian Mansha, in its special socio-political context. Based on a detailed performance analysis, she explores the aesthetics of the production and how it interweaves different performance cultures while referring continually to the deep wound of the Cultural Revolution, still felt by a significant number of ordinary people in mainland China. But while the production fully intends to present the trauma of the Cultural Revolution, it barely touches the wound of the past that it evokes. This is so because of the pervading presence of the xiqu idea of beauty, current dualistic political discourse, institutional difficulties, and, most of all, the fact that the collective cultural trauma at issue has not yet been properly articulated in Chinese culture and society. Lin Chen is an assistant professor of the Qingdao Institute of Humanities and Social Sciences, Shandong University. She completed her doctorate at the Freie Universität, Berlin. Her research interests include the aesthetic ideas of Leibniz and their far-reaching influence, the aesthetics of performativity, interweaving performance cultures and cultural studies.1

Author(s):  
Jing Meng

This book explores the way personal memories and micro-narratives of the Cultural Revolution are represented in post-2001 films and television dramas in mainland China, unravelling the complex political, social and cultural forces imbricated within the personalized narrative modes of remembering the past in postsocialist China. While representations of personal stories mushroomed after the Culture Revolution, the deepened marketization and privatization after 2001 have triggered a new wave of representations of personal memories on screen, which divert from those earlier allegorical narratives and are more sentimental, fragmented and nostalgic. The personalized reminiscences of the past suggest an alternative narrative to official history and grand narratives, and at the same time, by promoting the sentiment of nostalgia, they also become a marketing strategy. Rather than perceiving the rising micro-narratives as either homogeneous or autonomous, this book argues that they often embody disparate qualities and potentials. Moreover, the various micro-narratives and personal memories at play facilitate fresh understandings of China’s socialist past and postsocialist present: the legacies of socialism continue to influence China, constituting the postsocialist reality that accommodates different ideologies and temporalities.


1981 ◽  
Vol 3 (2) ◽  
pp. 36-46
Author(s):  
Ulf Haxen

The conquest of Spain by the Arabs, allegedly prompted by leaders of the Jewish population after the fall of the Visigothic regime, 711, opened up an era in Medieval European history which stands unmatched as far as cultural enlightenment is concerned. Philosophy, belles lettres and the natural sciences flourished in the academies established by the Arab savants in the main urban centres. In the wake of the cultural revolution, a new branch of scholarship came into being – Hebrew philology. From the midst of this syncretistic, Mozarabic, milieu a remarkable poetic genre emerged. The study of Mozarabic (from Arabic, musta’riba, to become Arabicized) poetry has proved as one of the most fertile and controversial fields of research for Semitist and Romanist scholars during the past decades.


2018 ◽  
Vol 17 (1) ◽  
pp. 87-101 ◽  
Author(s):  
Feng Deng

Purpose Many studies on witch killings in Africa suggest that “witchcraft is the dark side of kinship.” But in Chinese history, where patriarchal clan system has been emphasized as the foundation of the society, there have been few occurrences of witch-hunting except a large-scale one in the Cultural Revolution in 1966. The purpose of this paper is to explain the above two paradoxes. Design/methodology/approach Theoretical analysis based on preference falsification problem with regard to the effect of social structure on witch-hunting is carried out. Findings There is a “bright side of kinship” due to two factors: first, it would be more difficult to pick out a person as qualitatively different in Chinese culture; second, the hierarchical trust structure embedded in the Chinese culture can help mitigate the preference falsification problem, which acts as the leverage for witch-hunting. In this sense, an important factor for the Cultural Revolution is the decline of traditional social institutions and social values after 1949. Originality/value This paper is the first to advance the two paradoxes and offer an explanation from the perspective of social structure.


Author(s):  
Б.Б. Хубиев ◽  
◽  
Х.Б. Мамсиров ◽  

The article aims to reveal the scientific contribution of M.Kh. Gerandokov. in the study of the problems of cultural development in the region, a conceptual approach to complex issues of the theory of culture, ethics, aesthetics. Particular emphasis is placed on the scientist’s innovative contribution to the historical and philosophical science and cultural studies, putting forward a new paradigmatic concept of national culture. In this direction, paying tribute to the cultural achievements of the previous era, he puts forward the concept of the «incompleteness» of the cultural revolution and theoretically defends the ways of its new stage in modern conditions. It is not about the alternative assessment of the culture of the past and the present, but about the author’s ability to see cultural phenomena in dialectical development. A huge amount of historical archival and other factual material in the context of the new methodology is correlated with the historical reality of the results of the cultural revolution, which, as it is recognized, were not adequate to the content of the theory of the cultural revolution, which formed the basis of the paradigm of its incompleteness. The authors consider the theoretical concept of M.Kh. Gerandokov. as a scientifically grounded attempt to bring the national culture closer to the system of modern civilization. The merits of Mikhail Khamzetovich in the integration of science and practice of cultural and educational activities are also noted.


Author(s):  
Jing Meng

In Chapter 3, 11 Flowers represents personal and fragmented memories of the Cultural Revolution from an 11-year-old boy’s perspective. These memories challenge the monolithic narrative of history and the Maoist rhetoric of revolution. At the same time, this fragmented narrative mode enables individual agency in narrating and constructing history. In addition, through portrayals of everyday life in the Maoist era, the film reveals how the dominant ideology at that time was strategically misinterpreted by ordinary people and was dispersed in everyday life. Socialism, in this context, becomes a mystery, a joke, and a traumatic awakening. In the lm, art possesses enlightening power for the 11-year-old boy, who begins to obtain self-awareness through painting. The film thus conveys the director’s authorial enunciation and his belief in art as a form of liberation, not only for a boy in the Cultural Revolution but also for Wang Xiaoshuai as a film-maker. The shifting trajectory of Wang’s film-making—from independent to art house—alludes to the shifting relations between film-making, the state, and the market. In 11 Flowers, personal memories become the hallmark of Wang’s auteur expression.


Author(s):  
Richard King

This article includes literature (principally fiction, but also poetry, spoken drama, opera, and popular performances), cultural policy and debate, and the history of the Communist Party’s relations with cultural intellectuals for the years 1942–1976. The starting point is Communist Party chairman Mao Zedong’s “Talks at the Yan’an Forum on Literature and Art,” delivered in May 1942, when China was politically divided and at war with Japan, and the period ends with Mao’s death in September 1976, an event closely followed by the arrest of his widow and her closest associates in a coup the following month. Mao’s “Talks” set the tone for the entire period, demanding the subordination of the arts to the Party’s mission as currently defined, and insisting that culture serve the Party’s constituency of “workers, peasants, and soldiers.” The “Talks,” variously interpreted, remained Party policy through the civil war period (1945–1949), and following the establishment of the People’s Republic in 1949. The new communist state established a Soviet Union–style cultural bureaucracy, and the most fortunate writers, performers, and artists were rewarded with official recognition and state sponsorship; also imported from the Soviet Union was the doctrine of socialist realism, with its requirement for loyalist and heroic works celebrating the nation’s prospective progress along the road to the glorious future of communism. Throughout the Mao era, the authorities sought to sponsor a new socialist Chinese culture, with varying degrees of tolerance for indigenous traditions and Western influence. The Communist Party and its leader believed in the power of the arts to support, and in the wrong hands to undermine, the cause of socialism; Mao intervened periodically in cultural matters, and many of the political campaigns that disrupted the period had cultural components. The effect of mercurial and often vindictive policy changes on writers and artists could be devastating: the Anti-Rightist campaign of the late 1950s and the Cultural Revolution of Mao’s last decade (1966–1976) saw the persecution of many of the nation’s leading cultural figures; virtually no writer or artist had an uninterrupted career. Chinese cultural histories customarily view the Yan’an and civil war period as distinct, and they divide the period from 1949 to 1976 into the seventeen years before 1966 and the Cultural Revolution decade that followed. Although this periodization overstates the discontinuity of cultural policy and artistic output, it will be observed for convenience here. A note on Romanization: English-language publications from China prior to 1979 use a modified, and inefficient, version of the now little-used Wade-Giles Romanization; after 1979, Chinese publishers converted to the now conventional pinyin Romanization. For Western scholarship or translations, the transition from Wade-Giles (in its more precise form) to pinyin took place at around the same time.


1999 ◽  
Vol 160 ◽  
pp. 1019-1035 ◽  
Author(s):  
Mary G. Mazur

On 17 May 1996 at the 30th anniversary of the beginning of the Great Cultural Revolution, a group of about 40 people met in the number two crypt at Babaoshan national cemetery on the western outskirts of Beijing where the ashes of China's highest elite are interred. They met at that particular time in memory of four men who had been declared traitors and enemies of the state in 1966 at the beginning of the Cultural Revolution. In this crypt are kept the ashes of three of the men, Deng Tuo, Wu Han and Liu Ren. The ashes of the fourth, Liao Mosha, were scattered, according to his wishes, at the foot of a tree beneath the Great Wall.


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