Published online by Cambridge University Press: 01 March 2009
This article analyses various approaches to the transposition of Chinese xiqu performance into moving-image media in terms of preserving xiqu's aesthetic aims. Pre- and post-Cultural Revolution filmic examples, as well as contemporary television serials, are discussed. I argue that within a ‘cinema of attractions’ rather than a realist line of inquiry, ‘filmed theatre’ continues as a viable and valued stream of access to xiqu performance for contemporary audiences.
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7 Xiaojian, Gao, Zhongguo xiqu dianying shi (History of Chinese Xiqu Film) (Beijing: Wenhua yishu chubanshe, 2005), pp. 11–14Google Scholar, and e.g. pp. 184–5 (praising the film Women Generals for successfully preserving xiqu aesthetic requirements) and p. 250 (criticizing White Snake for approaching the quality of a narrative feature film). Luo Hui's generally effective analysis of theatricality in Chinese film perpetuates a realist prejudice in describing xiqu influences on contemporary Chinese film as ‘aesthetic issues’ earlier makers of xiqu films had ‘failed to surmount’. He also fails to address the immensely productive xiqu film experimentation of the early 1960s. Hui, Luo, ‘Theatricality and Cultural Critique in Chinese Cinema’, Asian Theatre Journal, 25, 1 (Spring 2008), pp. 122–37, here pp. 124–5CrossRefGoogle Scholar.
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11 Titled Yangmen Nüjiang in Mandarin, the film was directed by Cui Wei and produced by the Beijing Film Studio (Beijing Dianying Zhipianchang) in 1960.
12 Titled Bai she zhuan in Mandarin, the film was directed by Bo Chaowu and produced by the Shanghai Film Studio (Shanghai Dianying Zhipianchang) in 1980.
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17 Ibid., p. 184, quoting a report from a 1962 symposium on xiqu film in which Cui Wei participated.
18 Ibid, p. 168, quoting from a 1960 newspaper article in which Cui discussed his approach to making the film.
19 Yau, Esther, ‘China’, in Luhr, William, ed., World Cinema Since 1945 (New York: Ungar Publishing Co., 1987), pp. 116–131, here p. 124Google Scholar.
20 In early versions of the legend, the villain and hero roles were reversed. The snake spirit was portrayed as an evil, man-eating demon. The virtuous Buddhist priest was the hero rescuing the unfortunate scholar from a horrible fate.
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22 Ibid, p. 250.
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26 In interviews I conducted in Beijing in November and December 2006 at the National Academy of Chinese Theatre Arts (Zhongguo Xiqu Xueyuan) with Zhao Jinbo (deputy head) and Pei Fulin (directing programme head) both men gave this explanation in response to my question about why, with xiqu companies increasingly reliant on box office revenues, they would allow these broadcasts. Deputy head of the Beijing City Peking Opera Theatre (Beijing Jingjuyuan) Zhou Tielin confirmed that his company viewed the broadcasts as generating interest in new productions.
27 CCTV's political and financial power is evident in its architecturally extraordinary future home, currently under construction. See http://www.arup.com/eastasia/project.cfm?pageid=1948 (accessed 23 October 2008) for a description of the construction project.
28 Handong, Yu, Zhongguo xiqu biaoyan yishu cidian (Encyclopedia of Chinese Xiqu Performance Technique) (Wuhan: Hubei Cishu Chubanshe, 1994)Google Scholar.
29 Zhou Huabin, ‘Xiqu yu Dianshi Xiqu mianmian tan’ (Xiqu and Television Xiqu Discussed from Every Angle), Bianzuojia (Playwright), 156 (no. 5, 2006), pp. 146–8, here p. 146.
30 Ibid., p. 148.
31 Yuankai Tang, ‘Discovering Beijing: Mei Lanfang Grand Theater’, Beijing Review, 22 January 2008, available online at http://www.bjreview.com.cn/quotes/txt/2008-01/22/content_96717.htm (accessed 3 August 2008).