A giant statue overlooking the stage, faceless yet easily recognizable as the Great Helmsman, scenes that resemble a Cultural Revolution-era public persecution — many aspects of “Mr. Big,” a new play about Lu Xun (1881–1936), modern China’s most famous writer, carry political undertones, and it’s not to everyone’s liking.
“Mr. Big” opens with Lu Xun’s soul heading to heaven after his death. Using imagery from the Cultural Revolution, heaven slowly turns into hell, and at the end of the play two revolutionary guards stand in front of Lu’s dead body, talking about how thin he looks.
“Mr. Big” recently completed its four-day debut, from from March 31 to April 3, in at the National Theatre Company of China, and caused enthusiastic compliments as well as fierce criticism in Beijing.
“Mr. Big” is about Lu Xun (1881–1936), widely recognized as the most important litterateur, and one of the most influential figures in Chinese modern history. After the 1919 May Fourth Movement, of which he was one of the leaders, Lu Xun began to exert a substantial influence on Chinese literature and culture. His best-known works, ““Call to Arms” (1922) and “Wandering” (1925), show the extraordinary gift of treading a fine line between criticizing the follies of his characters and sympathizing with those very follies.
Wrote articles criticizing traditional Chinese society. Social liberal.
In many of his writings, Lu Xun criticized traditional Chinese society.
“Mr. Big” presents Lu Xun as a
The setting is in Muji, China during the Cultural Revolution in the 1960s. The leader of the communist party at the time is Chairman Mao and ruled based on a Marxist model by the story mentioning the concrete statue of him in the center of the square. The author states that “the Cultural Revolution was over already, and recently the Party has been propagating the idea that all citizens were
In the “Autobiography of a Chinese immigrant” written in 1903 by Lee Chew, dialogues about his point of view
The novel, “Mao’s Last Dancer”, was written by Li Cunxin. It tells his riveting tale of growing up in a poor family of six boys, living in a village in China under Mao’s reign. It goes on to share his eventual defection to the United States as an artistic dancer. His childhood was filled with both hardships and joys. But both helped him to grow as a resilient person to achieve once-thought impossible goals.
Understanding the relationship between Zhou Enlai and Mao Zedong is critical in determining Zhou’s true motives for providing sanctuary to the victims of the Cultural Revolution. The mystery of Zhou and Mao’s relationship is not that of Mao’s sadism, which has been exposed by numerous writers, but Zhou’s submission. Their relationship, and Zhou’s role in Communist China, and therefore the Cultural Revolution is questioned by few historians other than Gao Wenqian, Andrew Nathan, and Jonathan Spence. Their revisionist perspectives on Zhou were controversial, labelling him as the “man who let it happen”, and even as a fully aware bystander when it came to the monster he helped create inside Mao, but contradicting most of what historians have
Mao Dun, or rather his true name Shen Dehong, was a 20th century novelist and later the Minister of Culture of the People’s Republic of China from 1949 to 1965. He is considered one of the most well-known and celebrated left-wing realist writers of modern China and is best known for two of his stories, Ziya and Spring Silkworms, the latter which will be referenced throughout this essay. Spring Silkworms tells the story of an elderly man named Old Tong Bao, his family, and his village as they prepare for the coming silk worm season. Throughout the story, we are able to get a sense of the desperation and turmoil that Old Tong Bao’s village is experiencing. From learning about the debt that his family has, how they had to sacrifice food in
Even with her previous experiences at Beijing University and at Big Joy Farm, Wong still held some belief that the Chinese system wasn’t as bad as it was sometimes made out to be. This event proved to her that it was. “The enormity of the massacre hit home…Although it had been years since I was a Maoist, I still had harbored some small hope for China. Now even that was gone” (259). As a reporter Wong was able to view the progression of the protests in leading up to the massacre, and in viewing it understood that the Chinese people were much more independent than they had previously demonstrated over the past 50 years. She had continuously seen the Chinese people following what they were told between learning in school or with physical labor, yet this protest was one of the first large scale displays of the unacceptance of the regime by the people, and the government did not know what to do with it. But because of this, Wong was able to recognize that the people were not reliant on this way of life that they had previously been bound to, but truly could lead for themselves and take control. The massacre awakened Wong both to the reality that the government was not acting to benefit the people, and that the people were more than capable of acting for
Originally, Liang’s “parents were deeply involved in all the excitement of working to transform China into a great Socialist country” (4). Over a serious of unfortunate events, though, he became the child of a “Rightist’s cap” mother and a “Reactionary Capitalist stinking intellectuals” father (9, 51). Impacted by the shattering of his family and horrific bloodshed created by fighting, Liang Heng began to question the Cultural Revolution. He claimed that his “family had scarified so much… but it had given [them] nothing in return” (148). Liang Heng presents his shift in ideology to demonstrate that most Chinese were no longer in support of a Communist nation. His “troubles were common enough and anyone could see there was a discrepancy between the glorious words of the newspapers and [their] painful reality (232). Even Liang Heng’s father, after many years of devotion, found that he could no longer defend the Party’s policies after he experienced the ill-treatment of the peasants in the country
Zhang Yimou’s To Live is a powerful indictment of communist authoritarian rule and blind patriotism. The film places the viewer in the position of an insider as the Communist Revolution alters the political and social landscape of China. By using dramatic irony, Zhang Yimou appraises communist collectivist culture, class structure and power in revolutionary China, and the Cultural Revolution. In addition, by using shadow puppetry as a symbol of indoctrination, Zhang Yimou examines the link between political change, personal tragedy, and bureaucratic incompetence.
Known for her notable achievements in memoirs and fiction, Maxine Hong Kingston published China Men: a literature composed of stories about Chinese men in her family. One story distinguishes the heroic journey of grandfather Ah Goong. Ah Goong worked to build the railroad, but was driven out when it was completed in 1869; he then became a homeless wanderer in San Francisco. Upon hearing this fact, Kingston’s family called him Fleaman as “they did not understand his accomplishments as an American ancestor, a holding, homing ancestor of this place” (Kingston 151). What Kingston actually meant by Ah Goong being “an American ancestor” was that he had many accomplishments, but those achievements weren’t communicated to Kingston’s family. To support this claim, I will talk about how Ah Goong’s accomplishments were silenced by photography and by unfortunate circumstances.
This memoir of Ma Bo’s sent shock waves throughout China when it was published and was even first banned by the Communist Government. This passionate story paints a clear picture for what the Great Chinese Cultural Revolution was really like. Many Chinese living today can attest to similar if not identical ordeals as expressed in Ma Bo’s story. The toils of being a young Red Guard in inner China were experienced by many if not millions. The horrors and atrocities were wide spread throughout the country, not just in Inner Mongolia. The experiences illustrated in Blood Red Sunset uniquely belong to Ma Bo’s entire generation of mislead Chinese. As expressed in the books dedication the Cultural Revolution
The apex of Wong’s book is how she displays the emotional overtones in reciting her account of the Tiananmen Square Massacre of 1989. She tells of being holed up in a hotel across the street from the square and actually being able to see the violence between the protesting students and citizens, and the soldiers of the People’s Liberation Army. When she describes bodies falling from gunshot wounds, people being squashed by tanks, and the bullets ricocheting off their hotel walls, it produces multiple senses of horror, sorrow, and absolute terror. She further hammers this point across by displaying two images taken from the scene (245). The first is of a PLA platoon leader who was beaten, set afire, disemboweled, and to add further insult, positioned so that he would serve as an example of what the proletariats were capable of. The second, was of PLA soldiers examining the destruction of Tiananmen Square after they seized the square. Smoke and debris from the protestors are widely prevalent, and the image was even used in a propaganda brochure for the government.
The Sun of the Revolution by Liang Heng, is intriguing and vivid, and gives us a complex and compelling perspective on Chines culture during a confusing time period. We get the opportunity to learn the story of a young man with a promising future, but an unpleasant childhood. Liang Heng was exposed to every aspect of the Cultural Revolution in China, and shares his experiences with us, since the book is written from Liang perspective, we do not have a biased opinion from an elite member in the Chinese society nor the poor we get an honest opinion from the People’s Republic of China. Liang only had the fortunate opportunity of expressing these events due his relationship with his wife, An American woman whom helps him write the book. When
In The Man Awakened from Dreams, Henrietta Harrison describes the life of Liu Dapeng through his diary entries. Highlighting one man’s story allowed the author “to focus on the details of everyday life” in order to “see how social structures and ideologies interacted in practice” (7). Liu lived from 1857 to 1942 and began his diary in 1891, so information about Liu’s childhood and education is dependent on his memories from that time. Harrison depicts Liu as a conservative scholar and argues that his education and Confucian beliefs provided him opportunities even among the modernization changes of China. Harrison also explores the negative impact of modernization on rural areas by recounting the economic and
"A Madman’s Diary" is China 's first modern short story. The author Lu Xun has been well respected and regarded as one of the most well-known political figures in China (Goldman 446-461). Lu Xun has been praised as the warrior against traditional culture and feudal system.
Farewell My Concubine (1993) is a Chinese drama film that succeeds in mixing and blending two different, but equally powerful, historical and personal stories that parallel and complement each other in historically significant ways. The film focuses on 50 years of modern Chinese history, while at the same time organizes an intriguing personal drama set within the context of Peking Opera. The interwoven ways in which the stories complement each other along is at the center of Farewell My Concubine’s power to influence and impress so many viewers and critics. In other words, the Chinese historical background serves to illustrate personal history, while personal history serves to make Chinese history relatable and authentic.