Gotowa bibliografia na temat „Motion pictures, Chinese – China – Hong Kong”

This paper examines the global film industry through a detailed discussion of four national players (US, Canada, China, and Hong Kong). According to Porter, the international competitiveness of any industry cluster is shaped by four characteristics of the domestic market: demand conditions, factor endowments, firm rivalry, and supporting industries. The authors assess the film industry in these countries in terms of the four factors of national competitiveness and conclude that only the US possesses all of them at this juncture. Moreover, they propose that the exclusivity of US interests in the global distribution system creates competitive dynamics that neither Porter nor critics such as Rugman have fully explored. It is in this context that this paper discusses co-production as an alternative means for nations to develop⁄improve competitiveness through exploitation of overseas markets. Based on their analysis of the film industry of the US, Canada, China, and Hong Kong, the authors make the following observations: There is a need to increase the presence of Canada⁄Canadian film co-productions with other countries as there may be greater opportunities for large Canadian producers to leverage both their US connections and their home country's treaties to create a unique pool of film-making resources. The potential size of the Chinese film audience makes it attractive to other nations. However, the Chinese government's monopoly over film imports, pirated home versions, and denial of access to the official film distribution channels are major barriers to entry. Despite the massive historical price gap between domestic and foreign movies, box office figures would suggest that Chinese audiences prefer the latter. Another popular option is cheap, pirated home versions. Hong Kong's box office size, domestic box office share, and number of domestic productions have been decimated over the past decade and, hence, Hong Kong producers' main option is to find stronger opportunities in mainland China. Being the only external co-production partner nation of China and Hong Kong, Canada has in place the foundations for a powerful competitive position in these regions relative to other foreign entrants. According to the authors, further research in this field could include an analysis of coproductions within Europe or of emerging co-production blocs across other regions. For instance, Canada is currently in the process of concluding a co-production treaty with India which has the potential to clear barriers between the two powerful yet traditionally quite segregated film industries of the subcontinent and North America. This is indicative of the fact that the governments and the movie industries are gaining power to change the global competitive scenario in films.

The article is devoted to a comparative analysis of publications by Western media and Chinese media during the period of the unrest and protests caused by an amendment to the “Fugitive Offenders Ordinance” in Hong Kong in the summer of 2019. The relevance is explained by the fact that in the summer of 2019, Hong Kong immediately became the center of attention of the world community and the press. The innovation lies in comparative analysis of Chinese and Western media texts in the aspect of tolerance. The purpose of the study is to identify the reporting frames on Hong Kong protests in different countries (China, the USA, the UK) and analyze their characteristics. The author’s attention is focused on the problem of tolerance / intolerance in the discussing of events in Hong Kong by Western and Chinese media. Content analysis, frame analysis and the method of comparative studies are used in this article. Content analysis of the news reports from The Washington Post, People’s Daily and the BBC website from July to August 2019 was conducted to clarify their tones and directions, as well as the meaning of the metaphors used by journalists. The frame analysis is to identify differences in event assessments, information sources, theme settings, report objects, main subjects and event definitions in the analyzed media. The language features in texts were also compared.By results of the study, we see clear ideological bias and tendentiousness in reports from the Western media, and also the inability to have a tolerant vision. The Chinese media also strongly show peculiarities of ideology and obvious propagandistic tendency. The dogmatism of propagandistic thoughts interferes with objective perception of the situation. Conclusions: mass medias holding different positions, “choosing” and “constructing” social realities in their news reports, painting different pictures and choosing their own perspectives to reflect attitude of the authority towards participants in the movements. In this way, they take completely irreconcilable positions. Keywords: Hong Kong, protest, assessment, reportage, tolerance/intolerance

Background: Hong Kong is one of the regions which is most affected by the COVID-19 pandemic in China. In homeopathy, common pathognomonic symptoms are less informative, while homeopathic symptoms are always more helpful for homeopathic prescriptions. Aims: The first case series from Hong Kong was presented and the homeopathic repertorization symptoms observed in the 18 confirmed/suspected cases of COVID-19 in Hong Kong in early 2020 was reported. Methodology: A standard questionnaire on common homeopathic symptoms was filled in by all diagnosed/suspected COVID-19 patients, with or without the help of a consulting-room assistant, before the consultation. Repertorization symptoms from the case series were reported from 18 consecutive patients who used homeopathy as an adjunctive measure, in addition to the conventional or traditional chinese medicine, for symptomatic relief from COVID-19. Anonymized clinical information for research and academic purposes was used and approved by patients. The authors focused mainly on the homeopathic symptoms, i.e. the more individualised and characteristic symptoms which were available in the homeopathic repertories. In the presentation, the demographics, prevelance of homeopathic medicines, common repertorization symptoms in each of the top-ranked remedies, and differentiating symptoms for each top-ranked remedy were presented. Differentiating features were defined as homeopathic symptoms that were present in at least 50% of cases for the top-ranked remedy and in no more than 2 cases for other top-ranked remedies. The data collection project was further extended under the Clificol COVID-19 Support Project, a multinational, combined retrospective, and prospective longitudinal study. Results and discussion: Homeopathic symptoms of 18 cases were presented. All of the cases were categorized as mild. Eighteen common symptoms screened out of 79 selected repertorization symptoms constituted two sets of homeopathic symptom pictures: Bryonia alba (n = 4) and Gelsemium sempervirens (n = 12). Eight and seven differentiating features, respectively, were identified for Bryonia alba and Gelsemium sempervirens. Most updated data from the ongoing COVID-19 Support project was also presented. Conclusion: The common symptoms of 18 mild COVID-19 cases constituted two sets of homeopathic symptom pictures, indicating Bryonia alba or Gelsemium sempervirens; they were indicated in 4 and 12 cases, respectively, out of the 18 in total.

Abstract Background Hong Kong is geographically located in the province of Guangdong which, after Hubei, has been the region of China second-most affected by the COVID-19 pandemic. Compared to the pathognomonic symptoms of the named disease, homeopathic symptoms are always more helpful for homeopathic prescriptions. Aim This study reports and summarizes the homeopathic symptoms observed in 18 confirmed/suspected epidemiologically related cases in cluster outbreaks of COVID-19 in Hong Kong in early 2020. Methods Homeopathic symptoms from this case series were collected from 18 consecutive patients who, in addition to their concurrent conventional treatment or traditional Chinese medicine, actively sought help from homeopathy as an adjunctive measure for symptomatic relief from COVID-19. Cases were categorized according to outbreak clusters, focusing mainly on the homeopathic symptoms. In the analysis, frequency of all homeopathic medicines, common rubrics in all the cases, common rubrics in each of the top-ranked remedies, and differentiating symptoms for each top-ranked remedy were determined. Results Homeopathic symptoms of 18 cases, each identified as mild and belonging to one of six separate clusters, are reported. Eighteen common symptoms screened out of 79 selected rubrics constituted two sets of homeopathic symptom pictures: Bryonia alba (n = 4) and Gelsemium sempervirens (n = 12). Eight and seven differentiating features, respectively, were identified for Bryonia alba and Gelsemium sempervirens. Conclusion The common symptoms of 18 mild COVID-19 cases constituted two sets of homeopathic symptom pictures, indicating Bryonia alba or Gelsemium sempervirens; they were indicated in 4 and 12 cases, respectively, out of the 18 in total.

SINCE 1985 THE HONG KONG INTERNATIONAL FILM FESTIVAL (HKIFF) has been the guardian of Asian cinema. Apart from screening an eclectic range of Asian and international films, it regularly runs comprehensive retrospectives which highlight both prominent and little-known Asian directors in events such as the thematic "Hong Kong Cinema Retrospective." In celebrating the Centenary of Cinema this year, the 19th HKIFF focused its attention on archival motion pictures collectively titled "Early Images of Hong Kong and China." An exhibition of the same theme was held concurrently at the City Hall. Among the most striking of the nearly 126 films from 44 countries exhibited in the Colony's bustling art cinemas were engaging movies that featured peculiar familial clans, haunted loners and bizarre relationships. The intensive 16-day affair (7th to 22nd April) opened with Jiang Wen's rites-of-passage film, In the Heat of the Sun. In his introductory speech, the acclaimed Mainland Chinese...

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PRODUCTION ACTIVITY It was not so many years ago it seems when speaking of motion pictures from Asia meant Japanese films as represented by Akira Kurosawa and films from India made by Satyajit Ray. But suddenly time passes and now we are impressed and immersed in the flow of films from Hong Kong, Taiwan, China, South Korea, the Philippines, with Japan a less significant player, and India and Pakistan more prolific than ever in making entertainment for the mass audience. No one has given it a name or described it as "New Wave," it is simply Asian Cinema -- the most exciting development in filmmaking taking place in the world today. In China everything is falling apart yet it manages to hold together, nothing works yet it keeps on going, nothing is ever finished or properly maintained, and yes, here time does wait for every man. But as far...

Samurai and Chinese martial arts themes inspire and permeate the uniquely philosophical lyrics and beats of Wu-Tang Clan, a New York-based hip-hop collective made popular in the mid-nineties with their debut album Enter the Wu-Tang: Return of the 36 Chambers. Original founder RZA (“Rizza”) scored his first full-length motion-picture soundtrack and made his feature film debut with Ghost Dog: The Way of the Samurai (Jim Jarmusch, 2000). Through a critical exploration of the film’s musical filter, it will be argued that RZA’s aesthetic vision effectively deterritorialises the figure of the samurai, according to which the samurai “change[s] in nature and connect[s] with other multiplicities” (Deleuze and Guattari, 9). The soundtrack consequently emancipates and redistributes the idea of the samurai from within the dynamic context of a fundamentally different aesthetic intensity, which the Wu-Tang has always hoped to communicate, that is to say, an aesthetics of adaptation or of what is called in hip-hop music more generally: an aesthetics of flow. At the center of Jarmusch’s film is a fundamental opposition between the sober asceticism and deeply coded lifestyle of Ghost Dog and the supple, revolutionary, itinerant hip-hop beats that flow behind it and beneath it, and which serve at once as philosophical foil and as alternate foundation to the film’s themes and message. Ghost Dog: The Way of the Samurai tells the story of Ghost Dog (Forest Whitaker), a deadly and flawlessly precise contract killer for a small-time contemporary New York organised crime family. He lives his life in a late 20th-century urban America according to the strict tenets of the 18th century text Hagakure, which relates the principles of the Japanese Bushido (literally, the “way of the warrior,” but more often defined and translated as the “code of the samurai”). Others have noted the way in which Ghost Dog not only fails as an adaptation of the samurai genre but thematises this very failure insofar as the film depicts a samurai’s unsuccessful struggle to adapt in a corrupt and fractured postmodern, post-industrial reality (Lanzagorta, par. 4, 9; Otomo, 35-8). If there is any hope at all for these adaptations (Ghost Dog is himself an example), it lies, according to some, in the singular, outmoded integrity of his nostalgia, which despite the abstract jouissance or satisfaction it makes available, is nevertheless blank and empty (Otomo, 36-7). Interestingly, in his groundbreaking book Spectacular Vernaculars, and with specific reference to hip-hop, Russell Potter suggests that where a Eurocentric postmodernism posits a lack of meaning and collapse of value and authority, a black postmodernism that is neither singular nor nostalgic is prepared to emerge (6-9). And as I will argue there are more concrete adaptive strategies at work in the film, strategies that point well beyond the film to popular culture more generally. These are anti-nostalgic strategies of possibility and escape that have everything to do with the way in which hip-hop as soundtrack enables Ghost Dog in his becoming-samurai, a process by which a deterritorialised subject and musical flow fuse to produce a hybrid adaptation and identity. But hip-hip not only makes possible such a becoming, it also constitutes a potentially liberating adaptation of the past and of otherness that infuses the film with a very different but still concrete jouissance. At the root of Ghost Dog is a conflict between what Deleuze and Guattari call state and nomad authority, between the code that prohibits adaptation and its willful betrayer. The state apparatus, according to Deleuze and Guattari, is the quintessential form of interiority. The state nourishes itself through the appropriation, the bringing into its interior, of all that over which it exerts its control, and especially over those nomadic elements that constantly threaten to escape (Deleuze and Guattari, 380-7). In Ghost Dog, the code or state-form functions throughout the film as an omnipresent source of centralisation, authorisation and organisation. It is attested to in the intensely stratified urban environment in which Ghost Dog lives, a complicated and forbidding network of streets, tracks, rails, alleys, cemeteries, tenement blocks, freeways, and shipping yards, all of which serve to hem Ghost Dog in. And as race is highlighted in the film, it, too, must be included among the many ways in which characters are always already contained. What encounters with racism in the film suggest is the operative presence of a plurality of racial and cultural codes; the strict segregation of races and cultures in the film and the animosity which binds them in opposition reflect a racial stratification that mirrors the stratified topography of the cityscape. Most important, perhaps, is the way in which Bushido itself functions, at least in part, as code, as well as the way in which the form of the historical samurai in legend and reality circumscribes not only Ghost Dog’s existence but the very possibility of the samurai and the samurai film as such. On the one hand, Bushido attests to the absolute of religion, or as Deleuze and Guattari describe it: “a center that repels the obscure … essentially a horizon that encompasses” and which forms a “bond”, “pact”, or “alliance” between subject/culture and the all-encompassing embrace of its deity: in this case, the state-form which sanctions samurai existence (382-3). On the other hand, but in the same vein, the advent of Bushido, and in particular the Hagakure text to which Ghost Dog turns for meaning and guidance, coincides historically with the emergence of the modern Japanese state, or put another way, with the eclipse of the very culture it sponsors. In fact, samurai history as a whole can be viewed to some extent as a process of historical containment by which the state-form gradually encompassed those nomadic warring elements at the heart of early samurai existence. This is the socio-historical context of Bushido, insofar as it represents the codification of the samurai subject and the stratification of samurai culture under the pressures of modernisation and the spread of global capitalism. It is a social and historical context marked by the power of a bourgeoning military, political and economic organisation, and by policies of restraint, centralisation and sedentariness. Moreover, the local and contemporary manifestations of this social and historical context are revealed in many of the elements that permeate not only the traditional samurai films of Kurosawa, Mizoguchi or Kobayashi, but modern adaptations of the genre as well, which tend to convey a nostalgic mourning for this loss, or more precisely, for this failure to adapt. Thus the filmic atmosphere of Ghost Dog is dominated by the negative qualities of inaction, nonviolence and sobriety, and whether these are taken to express the sterility and impotence of postmodern existence or the emptiness of a nostalgia for an unbroken and heroic past, these qualities point squarely towards the transience of culture and towards the impossibility of adaptation and survival. Ghost Dog is a reluctant assassin, and the inherently violent nature of his task is always deflected. In the same way, most of Ghost Dog’s speech in the film is delivered through his soundless readings of the Hagakure, silent and austere moments that mirror as well the creeping, sterile atmosphere in which most of the film’s action takes place. It is an atmosphere of interiority that points not only towards the stratified environment which restricts possibility and expressivity but also squarely towards the meaning of Bushido as code. But this atmosphere meets resistance. For the samurai is above all a man of war, and, as Deleuze and Guattari suggest, “the man of war [that is to say, the nomad] is always committing an offence against” the State (383). In Ghost Dog, for all the ways in which Ghost Dog’s experience is stratified by the Bushido as code and by the post-industrial urban reality in which he lives and moves, the film shows equally the extent to which these strata or codes are undermined by nomadic forces that trace “lines of flight” and escape (Deleuze and Guattari, 423). Clearly it is the film’s soundtrack, and thus, too, the aesthetic intensities of the flow in hip-hop music, which both constitute and facilitate this escape: We have an APB on an MC killer Looks like the work of a master … Merciless like a terrorist Hard to capture the flow Changes like a chameleon (“Da Mystery of Chessboxin,” Enter) Herein lies the significance of (and difference between) the meaning of Bushido as code and as way, a problem of adaptation and translation which clearly reflects the central conflict of the film. A way is always a way out, the very essence of escape, and it always facilitates the breaking away from a code. Deleuze and Guattari describe the nomad as problematic, hydraulic, inseparable from flow and heterogeneity; nomad elements, as those elements which the State is incapable of drawing into its interior, are said to remain exterior and excessive to it (361-2). It is thus significant that the interiority of Ghost Dog’s readings from the Hagakure and the ferocious exteriority of the soundtrack, which along with the Japanese text helps narrate the tale, reflect the same relationship that frames the state and nomad models. The Hagakure is not only read in silence by the protagonist throughout the film, but the Hagakure also figures prominently inside the diegetic world of the film as a visual element, whereas the soundtrack, whether it is functioning diegetically or non-diegetically, is by its very nature outside the narrative space of the film, effectively escaping it. For Deleuze and Guattari, musical expression is inseparable from a process of becoming, and, in fact, it is fair to say that the jouissance of the film is supplied wholly by the soundtrack insofar as it deterritorialises the conventional language of the genre, takes it outside of itself, and then reinvests it through updated musical flows that facilitate Ghost Dog’s becoming-samurai. In this way, too, the soundtrack expresses the violence and action that the plot carefully avoids and thus intimately relates the extreme interiority of the protagonist to an outside, a nomadic exterior that forecloses any possibility of nostalgia but which suggests rather a tactics of metamorphosis and immediacy, a sublime deterritorialisation that involves music becoming-world and world becoming-music. Throughout the film, the appearance of the nomad is accompanied, even announced, by the onset of a hip-hop musical flow, always cinematically represented by Ghost Dog’s traversing the city streets or by lengthy tracking shots of a passenger pigeon in flight, both of which, to take just two examples, testify to purely nomadic concepts: not only to the sheer smoothness of open sky-space and flight with its techno-spiritual connotations, but also to invisible, inherited pathways that cross the stratified heart of the city undetected and untraceable. Embodied as it is in the Ghost Dog soundtrack, and grounded in what I have chosen to call an aesthetics of flow, hip-hop is no arbitrary force in the film; it is rather both the adaptive medium through which Ghost Dog and the samurai genre are redeemed and the very expression of this adaptation. Deleuze and Guattari write: The necessity of not having control over language, of being a foreigner in one’s own tongue, in order to draw speech to oneself and ‘bring something incomprehensible into the world.’ Such is the form of exteriority … that forms a war machine. (378) Nowhere else do Deleuze and Guattari more clearly outline the affinities that bind their notion of the nomad and the form of exteriority that is essential to it with the politics of language, cultural difference and authenticity which so color theories of race and critical analyses of hip-hop music and culture. And thus the key to hip-hop’s adaptive power lies in its spontaneity and in its bringing into the world of something incomprehensible and unanticipated. If the code in Ghost Dog is depicted as nonviolent, striated, interior, singular, austere and measured, then the flow in hip-hop and in the music of the Wu-Tang that informs Ghost Dog’s soundtrack is violent, fluid, exterior, variable, plural, playful and incalculable. The flow in hip-hop, as well as in Deleuze and Guattari’s work, is grounded in a kinetic linguistic spontaneity, variation and multiplicity. Its lyrical flow is a cascade of accelerating rhymes, the very speed and implausibility of which often creates a sort of catharsis in performers and spectators: I bomb atomically, Socrates’ philosophies and hypotheses can’t define how I be droppin’ these mockeries, lyrically perform armed robberies Flee with the lottery, possibly they spotted me Battle-scarred shogun, explosion. … (“Triumph”, Forever) Over and against the paradigm of the samurai, which as I have shown is connected with relations of content and interiority, the flow is attested to even more explicitly in the Wu-Tang’s embrace of the martial arts, kung-fu and Chinese cinematic traditions. And any understanding of the figure of the samurai in the contemporary hip-hop imagination must contend with the relationship of this figure to both the kung-fu fighting traditions and to kung-fu cinema, despite the fact that they constitute very different cultural and historical forms. I would, of course, argue that it is precisely this playful adaptation or literal deterritorialisation of otherwise geographically and culturally distinct realities that comprises the adaptive potential of hip-hop. Kung-fu, like hip-hop, is predicated on the exteriority of style. It is also a form of action based on precision and immediacy, on the fluid movements of the body itself deterritorialised as weapon, and thus it reiterates that blend of violence, speed and fluidity that grounds the hip-hop aesthetic: “I’ll defeat your rhyme in just four lines / Yeh, I’ll wax you and tax you and plus save time” (RZA and Norris, 211). Kung-fu lends itself to improvisation and to adaptability, essential qualities of combat and of lyrical flows in hip-hop music. For example, just as in kung-fu combat a fighter’s success is fundamentally determined by his ability to intuit and adapt to the style and skill and detailed movements of his adversary, the victory of a hip-hop MC engaged in, say, a freestyle battle will be determined by his capacity for improvising and adapting his own lyrical flow to counter and overcome his opponent’s. David Bordwell not only draws critical lines of difference between the Hong Kong and Hollywood action film but also hints at the striking differences between the “delirious kinetic exhilaration” of Hong Kong cinema and the “sober, attenuated, and grotesque expressivity” of the traditional Japanese samurai film (91-2). Moreover, Bordwell emphasises what the Wu-Tang Clan has always known and demonstrated: the sympathetic bond between kung-fu action or hand-to-hand martial arts combat and the flow in hip-hop music. Bordwell calls his kung-fu aesthetic “expressive amplification”, which communicates with the viewer through both a visual and physical intelligibility and which is described by Bordwell in terms of beats, exaggerations, and the “exchange and rhyming of gestures” (87). What is pointed to here are precisely those aspects of Hong Kong cinema that share essential similarities with hip-hop music as such and which permeate the Wu-Tang aesthetic and thus, too, challenge or redistribute the codified stillness and negativity that define the filmic atmosphere of Ghost Dog. Bordwell argues that Hong Kong cinema constitutes an aesthetics in action that “pushes beyond Western norms of restraint and plausibility,” and in light of my thesis, I would argue that it pushes beyond these same conventions in traditional Japanese cinema as well (86). Bruce Lee, too, in describing the difference between Chinese kung-fu and Japanese fighting forms in A Warrior’s Journey (Bruce Little, 2000) points to the latter’s regulatory principles of hesitation and segmentarity and to the former’s formlessness and shapelessness, describing kung-fu when properly practiced as “like water, it can flow or it can crash,” qualities which echo not only Bordwell’s description of the pause-burst-pause pattern of kung-fu cinema’s combat sequences but also the Wu-Tang Clan’s own self-conception as described by GZA (“Jizza”), a close relative of RZA and co-founder of the Wu-Tang Clan, when he is asked to explain the inspiration for the title of his album Liquid Swords: Actually, ‘Liquid Swords’ comes from a kung-fu flick. … But the title was just … perfect. I was like, ‘Legend of a Liquid Sword.’ Damn, this is my rhymes. This is how I’m spittin’ it. We say the tongue is symbolic of the sword anyway, you know, and when in motion it produces wind. That’s how you hear ‘wu’. … That’s the wind swinging from the sword. The ‘Tang’, that’s when it hits an object. Tang! That’s how it is with words. (RZA and Norris, 67) Thus do two competing styles animate the aesthetic dynamics of the film Ghost Dog: The Way of the Samurai: an aesthetic of codified arrest and restraint versus an aesthetic of nomadic resistance and escape. The former finds expression in the film in the form of the cultural and historical meanings of the samurai tradition, defined by negation and attenuated sobriety, and in the “blank parody” (Otomo, 35) of a postmodern nostalgia for an empty historical past exemplified in the appropriation of the Samurai theme and in the post-industrial prohibitions and stratifications of contemporary life and experience; the latter is attested to in the affirmative kinetic exhilaration of kung-fu style, immediacy and expressivity, and in the corresponding adaptive potential of a hip-hop musical flow, a distributive, productive, and anti-nostalgic becoming, the nomadic essence of which redeems the rhetoric of postmodern loss described by the film. References Bordwell, David. “Aesthetics in Action: Kungfu, Gunplay, and Cinematic Expressivity.” At Full Speed: Hong Kong Cinema in a Borderless World. Ed. and Trans. Esther Yau. Minneapolis: Minnesota UP, 2004. Bruce Lee: A Warrior’s Journey. Dir./Filmmaker John Little. Netflix DVD. Warner Home Video, 2000. Daidjo, Yuzan. Code of the Samurai. Trans. Thomas Cleary. Tuttle Martial Arts. Boston: Tuttle, 1999. Deleuze, Gilles, and Félix Guattari. A Thousand Plateaus. Trans. Brian Massumi. Minneapolis: Minnesota UP,1987. Forman, Murray, and Mark Anthony Neal, eds. That’s the Joint!: The Hip-Hop Studies Reader. New York: Routledge, 2004. Ghost Dog: The Way of the Samurai. Dir. Jim Jarmusch. Netflix DVD. Artisan, 2000. Hurst, G. Cameron III. Armed Martial Arts of Japan. New Haven: Yale UP,1998. Ikegami, Eiko. The Taming of the Samurai. Cambridge: Harvard UP, 1995. Jansen, Marius, ed. Warrior Rule in Japan. Cambridge: Cambridge UP, 1995. Kurosawa, Akira. Seven Samurai and Other Screenplays. Trans. Donald Richie. London: Faber and Faber, 1992. Lanzagorta, Marco. “Ghost Dog: The Way of the Samurai.” Senses of Cinema. Sept-Oct 2002. http://www.sensesofcinema.com/contents/cteq/02/22/ghost_dog.htm>. Mol, Serge. Classical Fighting Arts of Japan. Tokyo/New York: Kodansha Int., 2001. Otomo, Ryoko. “‘The Way of the Samurai’: Ghost Dog, Mishima, and Modernity’s Other.” Japanese Studies 21.1 (May 2001) 31-43. Potter, Russell. Spectacular Vernaculars. Albany: SUNY P, 1995. RZA, The, and Chris Norris. The Wu-Tang Manual. New York: Penguin, 2005. Silver, Alain. The Samurai Film. Woodstock, New York: Overlook, 1983. Smith, Christopher Holmes. “Method in the Madness: Exploring the Boundaries of Identity in Hip-Hop Performativity.” Social Identities 3.3 (Oct 1997): 345-75. Watkins, Craig S. Representing: Hip Hop Culture and the Production of Black Cinema. Chicago: Chicago UP, 1998. Wu-Tang Clan. Enter the Wu-Tang: 36 Chambers. CD. RCA/Loud Records, 1993. ———. Wu-Tang Forever. CD. RCA/Loud Records, 1997. Xing, Yan, ed. Shaolin Kungfu. Trans. Zhang Zongzhi and Zhu Chengyao. Beijing: China Pictorial, 1996. Citation reference for this article MLA Style Eubanks, Kevin P. "Becoming-Samurai: Samurai (Films), Kung-Fu (Flicks) and Hip-Hop (Soundtracks)." M/C Journal 10.2 (2007). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0705/11-eubanks.php>. APA Style Eubanks, K. (May 2007) "Becoming-Samurai: Samurai (Films), Kung-Fu (Flicks) and Hip-Hop (Soundtracks)," M/C Journal, 10(2). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0705/11-eubanks.php>.

This study focuses on the evolution of the movie industries in Taiwan, Hong Kong, and China in the late 1980s and early 1990s, with an emphasis on the interaction and cooperation in movie production among these three areas. The study consists of three sections: a general description of the development of Chinese cinema before 1949; an overview of the movie industries in Taiwan, Hong Kong, and China after the civil war; and an intensive study of the recent changes, interactions, and connections among these industries. In the third section, three models are proposed to explain the changing practices in movie production in these three areas. Obstacles preventing further cooperation and the significance of the reconstruction and integration of Chinese cinema are discussed.

The participatory cyberspace, epitomized by the concept of Web 2.0, has become a key venue of Chinese stardom in the post-cinema era.Web 2.0 invites its users to contribute to the content through an architecture of participation. Fans can search, poach, edit, and post filmic and publicity materials about stars, formulating seamless, collaborative reworkings of the star image and generating a new star-fan dynamic. At the crossroads of participatory cyberspace and cinema, transnational Chinese movie stars call our attention to the critical concern of Chineseness. In recent years, a number of Chinese movie stars have attained prominent presence in the global cinematic arena. These acting talents, who are either identified as martial arts performers or known for their performances in martial arts films, won global acclaim as a result of the worldwide reception and esteem for Hong Kong action films and Fifth Generation directors’ films from mainland China. As these stars begin to engineer personae stretching beyond their ethnic identities for the global setting, their stardom engenders discourses of ethnicity and cosmopolitanism.What does it mean to call these stars “Chinese” in the global cyber setting? How do their fans interact to reshape their star personae on the Web? How can one approach and understand “Chineseness” within cyber fan discourse? All these questions point to a central problem of how to conceptualize Chineseness in participatory cyberspace. My agenda in this study is to investigate Chinese movie stardom as a web-based phenomenon by establishing a new theoretical framework for considering Chineseness in participatory cyberspace. I have created a set of four analytical matrixes, each examining a particular Chinese star through a specific fan-based practice on a specific participatory site: vidding Donnie Yen and critiquing Zhang Ziyi on YouTube; photo-sharing about Jackie Chan on Flickr; “friending” Jet Li on Facebook; and discussing Takeshi Kaneshiro on fan forums. Through close investigation of these five Chinese stars, I demonstrate that the cyber setting enables collaborative fan reworkings of star texts and multiple directionality of approaching Chineseness. Cyber fans produce intertextual, multi-faceted star personae, different from traditional film personae whose meanings are anchored in a rigid established representational framework. Through the relentless scrutiny, quotation, manipulation self-affiliation by fans enabled by cyber technology, Chineseness becomes an utterly illusive and indefinable entity, a new form of signification whose meaning is always changing. This unstable, hybrid Chineseness challenges the notion of a star’s given ethnicity, redefining the archetypal martial arts body in unpredictable, manifold and provocative terms for the cyber era. With the aim of advancing the critical theorization of Chineseness, this study unfolds and analyzes the dynamics of the vital relationship between Chinese stardom, web technologies, and fan discourse. It also serves as a timely response to the challenges posed by cyber culture for the disciplines of cinema and cultural studies, in light of the proliferating yet inadequate current efforts in this field.
published_or_final_version
Comparative Literature
Doctoral
Doctor of Philosophy

This chapter explains the strategic significance of Hong Kong to the Asia Foundation (TAF), which was attributed to its geographical, political, and economic weight among overseas Chinese communities in Southeast Asia. It mentions Robert Blum, who understood the importance of Hong Kong as the primary center in Asia for the production of Chinese media in the Mandarin language. It also talks about the film industry in Hong Kong that had been believed to be heavily dominated by communist producers as it had been subsidized by Chinese communist capital. The chapter identifies film production companies, such as Great Wall Pictures, The Phoenix Studio, and Dragon Horse, that had been markedly successful in local markets since the founding of the People's Republic of China (PRC) in 1949. It discusses how Great Wall Pictures was cofounded by Zhang Shankun, who is known as the king of Chinese cinema in wartime Shanghai.

Abstract Drawn from untapped historical sources and the Asia Foundation collection at the Hoover Institution, this chapter reconstructs the brief and yet historically significant efforts of Chang Kuo-sin’s Asia Pictures, which was funded by the US agency to crush Communist influences in Hong Kong’s émigré culture industry. This from-the-bottom-up reconstruction sheds light on the ambivalent history of US covert interventions to enlist the support of the British colony’s Mandarin-language popular cultural figures to compete with Communist China for the hearts and minds of Chinese diaspora in the region.

This study discusses the predicament of China’s modernization by relating it to changing conceptions of revolution. It argues that the so-called “modernizing process” was a process set in motion by the unique aggressiveness inherent in Western modernity. It outlines the “predicament of modernization” in China—Japan’s success and China's failure, contrasted with Taiwan, Hong Kong and Singapore—and refers it to what the author calls the “fetishism of revolution” (with Mao Zedong as the prime example). The tension between revolution and modernization in China is seen to have led to a radical disjunction.