Original Chinese cinema animation and the Kuiba series: Commerciality, originality and cultural hybridity

Author(s):  
Antonio Urquízar-Herrera

This book offers the first systematic analysis of the cultural and religious appropriation of Andalusian architecture by Spanish historians during the sixteenth and seventeenth centuries. Early Modern Spain was left with a significant Islamic heritage: Córdoba Mosque had been turned into a cathedral, in Seville the Aljama Mosque’s minaret was transformed into a Christian bell tower, and Granada Alhambra had become a Renaissance palace. To date this process of Christian appropriation has frequently been discussed as a phenomenon of hybridisation. However, during that period the construction of a Spanish national identity became a key focus of historical discourse. The aforementioned cultural hybridity encountered partial opposition from those seeking to establish cultural and religious homogeneity. The Iberian Peninsula’s Islamic past became a major concern and historical writing served as the site for a complex negotiation of identity. Historians and antiquarians used a range of strategies to re-appropriate the meaning of medieval Islamic heritage as befitted the new identity of Spain as a Catholic monarchy and empire. On one hand, the monuments’ Islamic origin was subjected to historical revisions and re-identified as Roman or Phoenician. On the other hand, religious forgeries were invented that staked claims for buildings and cities having been founded by Christians prior to the arrival of the Muslims in Spain. Islamic stones were used as core evidence in debates shaping the early development of archaeology, and they also became the centre of a historical controversy about the origin of Spain as a nation and its ecclesiastical history.


2018 ◽  
Vol 32 (2) ◽  
pp. 37-56
Author(s):  
Dhruba Karki

 Zhang Yimou’s Hero presents an action hero, yet in a slightly different cinematic mode than that of Stephen Chow-directed Shaolin Soccer to blend myth and modernity. In Yimou’s martial arts cinema, Jet Li-starred Nameless hero uses martial arts to combat the king’s adversaries, including Donnie Yen-starred Long Sky, Maggie Cheung-starred Flying Snow and Tony Leung Chiu-Wai-starred Broken Sword in the service to the Qin Dynasty (221 BC – 207 BC). The warrior hero’s indigenous body art helps the Qin Dynasty transform the smaller warring kingdoms into a powerful Chinese Empire, a strong foundation of modern China with economic and military superpower. Like their western counterparts, including T1000 and Neo, the Hong Kong action heroes, such as the warrior hero and the Qin King have been refashioned in the Hollywood controlled twentieth-century popular culture. Different from their Hollywood counterparts in actions, the Hong Kong action heroes in Hero primarily use their trained bodies and martial skills to promote the Chinese civilization, an adaptation of the Hollywood tradition of technologized machine body. Reworking of myth and archetype in Nameless’s service to the Qin Dynasty and the emperor’s mission to incept the Chinese Empire, the Hong Kong action heroes appear on screen, a blend of tradition and modernity. The film industry’s projection of the Chinese history with the legendary action heroes, including Nameless soldier and the Qin King globalizes the indigenous Chinese culture by using modern electronic digital technology, a resonance of the western technological advancement.


2021 ◽  
Vol 1 (1) ◽  
pp. 115-133
Author(s):  
Markus Nornes

Abstract This essay examines a regional, not global, dimension of Chinese cinema: the Chinese character in its brushed form. Calligraphy and cinema have an intimate relationship in East Asia. Indeed, the ubiquity of the brushed word in cinema is one element that actually ties works in Korean, Japanese and Sinophone Asia together as a regional cinema. At the same time, I will explore the very specific difference of Chinese filmmakers’ use of written language. On first glance, cinema and calligraphy would appear as radically different art forms. On second glance, they present themselves as sister arts. Both are art forms built from records of the human body moving in (an absent) time and space. The essay ends with a consideration of subtitling, upon which Chinese cinema’s global dimension is predicated. How does investigating this very problem lead us to rethinking the nature of the cinematic subtitle, which is very much alive―a truly movable type?


2009 ◽  
Vol 3 (1) ◽  
pp. 69-71 ◽  
Author(s):  
Gaik Cheng Khoo

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