scholarly journals Przybrany ojciec. Czesław Miłosz w Chinach

Author(s):  
Joanna Krenz

Czesław Miłosz remains among the most important foreign authors and literary authorities for Chinese poets. Initially received in China with distrust and uncertainty, then portrayed in the official state discourse of romantic-revolutionary literature as the bard of socialism, Miłosz became the spiritual father of the younger generation affected by the Cultural Revolution and Tiananmen Square Massacre, a witness of the age, and a symbol of intellectual independence and resistance against totalitarianism. After a period of reading Miłosz in terms of ethical and political categories, Chinese reviews and literary texts in the 2010s and 2020s increasingly refer to Miłosz as philosophical and metaphysical poet. This article analyses Miłosz’s reception in China, paying attention to the historical, cultural, and linguistic factors that shaped the assimilation of his work and the values he brought to Chinese poetry.

1991 ◽  
Vol 64 (3) ◽  
pp. 400
Author(s):  
Richard King ◽  
Edward Morin ◽  
Fang Dai ◽  
Dennis Ding ◽  
Edward Morin

2019 ◽  
Vol 20 (35) ◽  
pp. 99-113
Author(s):  
Wei Zhang

Chinese Shakespearean criticism from Marxist perspectives is highly original in Chinese Shakespeare studies. Scholars such as Mao Dun, Yang Hui, Zhao Li, Fang Ping, Yang Zhouhan, Bian Zhilin, Meng Xianqiang, Sun Jiaxiu, Zhang Siyang and Wang Yuanhua adopt the basic principles and methods of Marxism to elaborate on Shakespeare’s works and have made great achievements. With ideas changed in different political climates, they have engaged in Shakespeare studies for over eight decades since the 1930s. At the beginning of the revolutionary age, they advocated revolutionary literature, followed Russian Shakespearean criticism from the Marxist perspective, and established the mode of class analysis and highlighted realism. Before and after the Cultural Revolution, they were concerned about class, reality and people. They also showed the “left-wing” inclination, taking literature as a tool to serve politics. Since the 1980s, they have been free from politics and entered the pure academic realm, analysing Shakespearean dramas with Marxist aesthetic theories and transforming from sociological criticism to literary criticism.


Author(s):  
Alexander Chow

This chapter focuses on the development in the late 1990s and the early twenty-first century of intellectuals in the study of Christianity with a stronger faith commitment than their predecessors discussed in Chapter 3. Whilst many of these individuals would initially see themselves as being cultural Christians, they would later shift and see themselves as Christian scholars (Jidutu xueren) who serve as elders and pastors of local urban intellectual churches and develop their theological engagements based on the Calvinist tradition. Moreover, in contrast to the cultural Christians who spent most of their more formative years during the Cultural Revolution, this new generation of Christian intellectuals was born towards the end of the Cultural Revolution and was often more shaped by—and may even have been part of—the 1989 Tiananmen Square protests.


2007 ◽  
Vol 49 (4) ◽  
pp. 783-814 ◽  
Author(s):  
Chang-Tai Hung

“In my entire life I did not produce a single painting that was uppermost in mind to create,” the celebrated painter Dong Xiwen (1914–1973) reportedly lamented on his deathbed. Dong may not have produced the dream piece that he would truly cherish, but he did create, albeit unwillingly, a deeply controversial work of art in his 1953 oil painting The Founding Ceremony of the Nation (Kaiguo dadian) (Figures 1 and 2), for it epitomizes the tension between art and politics in the People's Republic of China (PRC). In this famous piece, Dong portrays Chairman Mao Zedong (1893–1976) in Tiananmen Square on 1 October 1949, with his senior associates in attendance—Liu Shaoqi (1898–1969), Zhu De (1886–1976), Zhou Enlai (1898–1976), Gao Gang (1905–1954), Lin Boqu (1886–1960), and others. They are surrounded by huge lanterns, a Chinese symbol of prosperity, and a sea of red banners that declare the founding of a new nation. When first unveiled in 1953, the painting was widely hailed as one of the greatest oil paintings ever produced by a native artist. In just three months more than half-a-million reproductions of the painting were sold. But the fate of this work soon took an ominous turn, and the artist was requested to make three major revisions during his lifetime. In 1954 Dong was instructed to excise Gao Gang from the scene when Gao was purged by the Party for allegedly plotting to seize power and create an “independent kingdom” in Manchuria. During the Cultural Revolution in the mid-1960s Liu Shaoqi was accused of advocating a “bourgeois reactionary line” and subsequently was purged, and Dong was ordered in 1967 to redo his painting again and erased Liu from the inauguration scene. Then, in 1972, also during the Cultural Revolution, the radicals, commonly labeled the “Gang of Four,” ordered a third revision, namely, that Lin Boqu be eliminated from the painting for allegedly opposing the marriage of Mao and Jiang Qing (1914–1991) during the Yan'an days. By this time Dong was dying of cancer and was too ill to pick up the brush, so his student Jin Shangyi (b. 1934), and another artist, Zhao Yu (1926–1980), were assigned the task. These two artists, afraid of doing further damage to the original piece, eventually produced a replica of the painting, with the ailing Dong brought from the hospital for consultation on his embattled work. Though Dong died the following year, the ill-fated story of The Founding Ceremony of the Nation did not end: in 1979, with the demise of the Gang of Four and the Party's official rehabilitation of Liu Shaoqi, the images of Liu, Gao Gang, and Lin Boqu were restored in the painting. Because Jin Shangyi was on a foreign tour, Yan Zhenduo (b. 1940), a graduate of the Department of Oil Painting at the Central Academy of Fine Arts (CAFA), was called upon to help reinstall the three leaders.


Author(s):  
Xiao Dong Yue

AbstractHumor was first documented around 2,500 BC in China when the first Chinese poetry and literary books appeared. Zhuangzi, a co-founder of Taoism, is recognized as the very first humorist in China. Chinese humor has been mostly characterized by joke-telling and funny show-performing. Humor has been traditionally given little respect in Chinese culture mainly due to the Confucian emphasis on keeping proper manners of social interactions. Confucius once ordered to execute humorists for having “improper performance” before dignitaries in 500 BC. The term humor was translated by Mr. Lin Yu-tang in 1920s and it has been increasingly popular in China. During the “Cultural Revolution” (1966–1976), however, humorists of various kinds were all criticized and even prosecuted. Since 1980s, humor got rehabilitated as an important element of creativity, personal charisma and social harmony. Important as it is, humor has rarely been studied in China. Of the few studies conducted, it was shown that (1) humor was not valued by the Chinese even though they all enjoyed it; (2) humor was often considered the least important factor in ration to creativity, and ideal Chinese personality.


1991 ◽  
Vol 65 (4) ◽  
pp. 766
Author(s):  
Michael S. Duke ◽  
Edward Morin ◽  
Fang Dai ◽  
Dennis Ding ◽  
Edward Morin

1991 ◽  
Vol 65 (1) ◽  
pp. 186
Author(s):  
Joseph Roe Allen ◽  
Duoduo ◽  
Gregory Lee ◽  
John Cayley

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