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The Early Days of Rock in China – Interview with Sinologist & Hardrocker Jeroen den Hengst

From copied tapes to a unique rock scene – Jeroen den Hengst was part of the Beijing rock scene when it first awakened.

Manya Koetse

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Dutch Sinologist and musician Jeroen den Hengst was part of the Beijing rock scene when it awakened in the late 1980s. Nearly three decades later, Den Hengst looks back on the early days of rock in China – before, during and after the Tiananmen protests – and talks about the music scene in Beijing and his personal path from young Sinologist to serious hardrocker.

When I notice some glitters sparkling on Den Hengst’s face as I meet him in downtown Amsterdam in early Spring, he nonchalantly brushes them off. He was performing the night before, he tells me.

Den Hengst is the host and guitar player of Amsterdam’s Hardrock Karaoke, which has become quite a phenomenon in Amsterdam and beyond. We sit down, order a beer and talk about Den Hengst’s musical journey that started in the early days of China rock.

 

FIRST STEPS ON THE MAINLAND

“There was simply no access to pop music. I had brought forty cassette tapes with music to China; they were copied hundreds of times.”

cuijiantape

“I arrived in China in September 1987 when the famous Beijing musician Cui Jian (崔健) was just getting big. I came to China to study at Peking University as part of my Sinology studies at Leiden University, but soon ended up more in the Beijing music scene than I was in class,” Den Hengst tells:

“I never used to be a really good student – music was always my true passion. I had also played in bands throughout high school. But I was very interested in China. I had to learn its history for my final high school exams. The language intrigued me. So I started studying it at university and had already finished my third year when I arrived in Beijing. I soon discovered I couldn’t even properly order food, despite studying the language. It was my first time in China.”

“Singer Cui Jian got together at the time with Eddy [Randriamampionona] from Madagascar and drummer Zhang [Yongguang]. They would perform in Ritan Park with their band Ado. I would go there, and found out that there were quite some young people making music.”

cuijiantiananmen

THE ADO BAND IN 1989 WITH FROM LEFT TO RIGHT SANR (DRUMS), EDDIE FROM MADAGASCAR (GUITAR), BALASZ FROM HUNGARY (BASS), LIU YUANR (SAX) AND FRONTMAN CUI JIAN (IMAGE FROM REDIANWANG)

“Zang Tianshuo (臧天朔) would also play there, and I became acquainted with Chinese rock musician He Yong (何勇), who later became well-known with his album Garbage Dump (垃圾场). I knew all of them, it was just a small bunch of people in that scene. Especially the foreigners in Beijing knew each other at the time – there were not that many, and if there was something happening we just knew it through word of mouth.”

xin_0520307151412015265624Singer He Yong in early 1990s (Xinhua).

“I started frequenting these sort of performances and would join on stage every now and then, as I did with the band Mayday (五月天), in which He Yong also played. They had all just started playing and had zero background knowledge in pop music as there was simply no access to that kind of music. I had brought forty cassette tapes with me to China; they were copied hundreds of times. Before I knew it I was hanging out with these guys days on end, recording songs in the studio. They would also make cassette tapes with Toto music, for which I would do the singing. I would get 500 kuai [±80$] for it, which got me through another month. I lived on the campus anyway, and did not need much to get by.”

“I’ve always felt very welcome, and our interest was mutual. I wanted to play music with them, and they needed a guitar player. The fact that I was foreign didn’t matter – we were all equals. I stopped going to Chinese classes at university, but in the meantime, my Chinese was improving every day because I was talking to my new friends. I once went back to class in the second semester and discovered I was ahead of the others. By then I couldn’t just properly order food – I was talking Chinese the whole time.”

 

THE EARLY DAYS OF ROCK IN CHINA

“The years from 1986-1989 were the blossoming days for rock music – those were the days of liberation.”

heibaoHeibao band members (Zhihu).

“The years from 1986-1989 were the blossoming days for a new type of music in China, but it was more than that: those were the days of liberation. Everybody thought: we’re opening up, we’re becoming modern. It was the build-up to the student movement of ’89. Rock music was a big part of it.”

“The late ‘80s were not necessarily the beginning of pop music in China, as you also had music by Chinese pop queen Teresa Teng and others which was popular before that time. But the rock scene provided a different sound – it was not as sweet as Teresa Teng, and it was influenced by the cassettes that were passed around, which included sounds by Toto, The Police, Bob Marley, and other artists. The difference between pop and rock is lifestyle; it was no music for the millions, it was a hip and alternative scene.”

“The ‘rock scene’ maybe consisted of 30 to 40 people. Cui Jian played an important role in those early days of rock. For many young adults, he was that critical voice against the authorities. He was very good with language, and also used Chinese instruments in his music. He really knew how to do it. Nobody ever surpassed him in that way.”
cuijiandingingCui Jian in 1990.

“Many musicians of those days were part of danwei’s [work units] focused on dance and music. Most of them were able to play a traditional Chinese instrument. They all came from a musical environment, but their power was to give those Chinese musical influences a new twist and combine them with the music that came in via Europe or America. In the music from those days, you can clearly hear what they listened to. Part of it is coincidence; Cui Jian sometimes only sounds like The Police because that was the cassette tape that happened to be available to him, while others weren’t.”

hei baoThe Heibao band 黑豹乐队 (image from my.isself).

“Heibao (黑豹乐队, Black Panther) was a band that was also formed at the time. They later became the best-selling mainland Chinese rock band ever. More people started engaging with the rock scene. The simple core value in the beginning was that everyone just wanted to make music. Those were the free days. We would hang out together in the studio and if we went out we would hop on our bikes and cycle through the city. The streets were pretty empty. Looking back, I mainly remember that feeling of freedom and spontaneity. ”

 

THE TIANANMEN MOVEMENT

“The army had taken over the city. There was no more music, no more nothing.”

tiananmenaftermathThe aftermath: cleaning up Tiananmen Square, June 1989.

“I lived in Beijing throughout 1987-1988 and then went back in 1989. The liberal politician Hu Yaobang died in April 1989 and everyone mourned his death because he was a reformer who inspired people – he was, amongst others, against corruption. He was very popular amongst Chinese students. University students in Beijing went through the city in a procession to honour him and then the slogans started coming against corruption. It became political very quickly.”

“I arrived again in Beijing with a crew on the day Hu Yaobang died to make a documentary about youth culture in China for Dutch television and we recorded everything. For us, it was a coincidence that we arrived exactly at that moment, and we saw more and more international press arriving while we were filming all along. We only later realised how big this event actually was. It was one big roller coaster.”

19890515_hungerStrike1Picture of Tiananmen square protests, 15 May 1989 (source).

“We were staying at the Peking University campus, and saw more and more trucks coming and going with students hopping on to go to Tiananmen Square. If I had to compare it with anything, I’d say it was like Woodstock – a bizarre hopeful and loving vibe was capturing Beijing. I absolutely loved it, and I was one of the hundred-thousands of people standing on Tiananmen. We would go there all the time, also in the middle of night, and all my friends from the music scene would also be there to provide entertainment to the students who stayed there.”

“Cui Jian’s Tiananmen performance was legendary. His songs also made sense, singing about ‘I’ve got nothing to my name’ [see song translation]; he voiced the feelings many had the time. But there were a lot more people there who made music, there were many from the art and music scene. Students were even setting up a Statue of Liberty on Tiananmen. It was one big party.”

“At a certain point I realized that things were going the wrong way; things started to get dirty, literally, and I was too caught up – although I wasn’t politically involved at all. It was just that there were many cute girls and it was all so rock ’n roll, and I enjoyed it, but I got it all wrong. People started getting tired and not much was really happening. The height of the moment was gone. The same familiar faces were appearing in the media and the atmosphere changed. We decided to go to Shanghai by the end of May to further work on our documentary there.”

nytimes(Image by New York Times.)

“It was night in Shanghai, on June 4th, when there was a quiet procession throughout Nanjing Avenue with people carrying big posters. On the trees we saw stapled faxes with images that had gotten through via Hong Kong about what had happened in Beijing. We saw dead people and burnt soldiers. I almost couldn’t believe it – that such a peaceful and care-free time had turned into such a dark thing. We did not return to Beijing afterwards, as we had nothing to do there anymore. People from the Dutch embassy in Beijing went to the campus to collect our photos and films to make sure they were safe. The army had taken over the city. There was no more music, no more nothing.”

“In those last months of 1989 and in the early nineties I went back to Beijing, but things had changed a lot – especially in the music scene. There were a lot of wild parties, but everything had become more underground. Many musicians endured hard times during those days.”

 

AFTER THE EIGHTIES

“Many of the guys from those days have gone mad.”

funeralphoto Beijing musicians at funeral of bassist Zhang Ju of band Tang Dynasty (founded by Kaiser Kuo with Ding Wu and Zhang Ju in 1988). Zhang died in a motorcycle accident in 1995. From left: Zhang Ling (Mayday), Zhu Jia, Zhou Ren (Xiutie/Pork), Jin Hai, Li Ji (Budaoweng) and Li Jie. Photo by Gao Yuan).

“People living in a dictatorship develop techniques to know the margins within which they can operate. In the early nineties, I noticed that the guys in the music scene somehow always knew when their friends were getting out of prison. Or when they could organise a party. It was also the time when Ecstacy came up – it was called  yáotóuwán (摇头丸) in Chinese, literally: ‘shake-head-pill’, ’cause it made their heads shake.”

“It seems like not many people were able to pick up the music vibe where it had left off before those dark days in 1989. Some just couldn’t get on with the changing times, others were on drugs. Not many were arrested, but there were a lot of them who had to lay low for a long time after 1989. Zhang [Ado drummer] committed suicide last year. He Yong is now either imprisoned or in a mental hospital. Many of the guys from those days have gone mad or suffered a severe setback after their moment in those early flourishing days of rock had passed.”

“Now the music scene seems to be somewhat blooming again. Beijing really has got some good bands. Shanghai has got a nice jazz scene. But there is no solid base for these bands to build on. Japan and Korea are far ahead of China when it comes to the music scene. In China’s music scene, people are more individualistic – they are staring at the ground when you want to find the groove together. If everyone is only looking to do their own thing and don’t work together, you don’t get that music to the next level.”

“After living in China, I continued my own musical career in the Netherlands as a musician and producer. China never really influenced my career back home. But I did once produce a song in Chinese for Dutch singer Brigit Schuurman. I still go back to Beijing and get on stage every now and then. Last year I performed in Yugong Yishan together with Li Ji (Jige) from the band Budaoweng (不倒翁). I’m also working on recording a duet between Shanghai musician and friend Coco Zhao and my wife [Dutch singer Monique Klemann].”

denhengtbeijing Den Hengst in Beijing in 2015 with good friend and fellow musician Li Ji (aka Jige) on his right and two Taiwan friends from the rock scene.

“I will go back again this Summer and I will perform again. Somehow I always get that same nostalgic feeling I had in the Spring of 1989 when I walk on the streets of Beijing – that feeling of freedom, that anything’s possible.”

denhengst2Den Hengst dressed in full attire for Hardrock Karaoke (left) and on the right during live performance. In the featured image, Den Hengst is performing at Yugong Yishan in 2015.

This interview was conducted and condensed by Manya Koetse in Amsterdam.

©2016 Whatsonweibo. All rights reserved. Do not reproduce our content without permission – you can contact us at info@whatsonweibo.com.

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Manya Koetse is the editor-in-chief of www.whatsonweibo.com. She is a writer and consultant (Sinologist, MPhil) on social trends in China, with a focus on social media and digital developments, popular culture, and gender issues. Contact at manya@whatsonweibo.com, or follow on Twitter.

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China Arts & Entertainment

China’s Woman Warrior Goes America Again: The Disneyfication of Mulan

The story of Mulan is ingrained in Chinese culture, but Disney has made her an international classic.

Manya Koetse

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Disney’s upcoming live-action remake of Mulan has become a recurring topic of debate on social media recently. The movie is much-anticipated in China, but there are also critical voices suggesting the American Disney company “doesn’t understand China at all.” How ‘Chinese’ is Disney’s Mulan really? 

Ever since news came out that Disney would turn Mulan into a live-action movie the topic has been frequently popping up in the top trending lists on Chinese social media.

The movie has been especially top trending on Weibo this week since the official trailer was released.

Mulan is the much-anticipated live-action remake of Disney’s 1998 animated Mulan movie, which tells the story of the legendary female warrior Hua Mulan (花木兰) who disguises as a man to take her father’s place in the army.

Over recent years, Disney has released and announced the live-action adaptations of many of its animated classics. Remakes such as Cinderella (2015), The Jungle Book (2016), Beauty and the Beast (2017), Dumbo (2019), and Aladdin (2019), have all been successful and, besides Mulan, they are now being followed up by the remakes of The Lion King, The Little Mermaid, Lady and the Tramp, and The Hunchback of Notre Dame.

Disney’s new Mulan movie is directed by the New Zealand film director Niki Caro.

The role of Mulan will be played by the (mainland-born) Chinese American actress Crystal Liu Fei (刘亦菲). The film also features Yoson An as Mulan’s love interest, Tzi Ma as Mulan’s father, Donnie Yen as Mulan’s Commander mentor, Gong Li as the evil witch, Jason Scott Lee as the enemy warrior leader, and Jet Li as the Emperor of China.

 

MULAN: WEIBO MANIA AND CRITICISM

Americans really have no idea about China.

Since the story of Mulan is a Chinese legend that has a history of over 1500 years in China, Chinese audiences are particularly invested in the topic of the upcoming Disney movie. Every new detail concerning Mulan seems to become another trending topic on social media.

On Weibo, “Disney’s Mulan” (#迪士尼花木兰#) has seen over 420 million views by now, while the hashtag “Mulan Trailer” (#花木兰预告#) alone received a staggering 1.2 billion views.

Following the release of the movie poster made by Chinese visual artist Chen Man, the relating hashtag (#花木兰海报是陈漫拍的#) was viewed more than 260 million times.

A topic dedicated to the missing Mushu, a talking dragon that is the closest companion to Mulan in the animated film, also received 310 million views (#花木兰里没有木须龙#).

Online discussions on Mulan show that there already is quite a lot of criticism on the movie and its historical accuracy, even though its release is still months away.

Some commenters criticized Mulan’s makeup in one of the movie scenes as being too exaggerated and unflattering.

The fact that the actors in the movie all speak English also did not sit well with some people, writing: “Why is it all in English?!” and “I understand the logic, but why would a group of Chinese people speak English while it’s filmed in China? Even if it’s a Disney movie, it seems awkward.”

Another controversy that has been especially making its rounds for the past few days is the one relating to the traditional tulou round communal residences that are featured in the movie trailer (#花木兰 福建土楼#, 170 million clicks).

The tulou are Chinese rural, earthen dwellings. Although the buildings are part of Chinese traditional architecture, they are also unique to mountainous areas in Fujian province. Not only is Mulan not from Fujian, her story also takes place long before these tulou were built – something that many Chinese netizens find “nonsensical” and “distracting.”

“Americans really have no idea about China,” some people on Weibo commented, with others writing: “We can’t expect Disney to research everything, but they can’t not do research. They shouldn’t let Mulan live in a tulou just because it looks pretty, she is not from Fujian!”

“Why on earth would she live in a tulou,” others write: “Isn’t she a northerner?”

“Foreigners just don’t understand China,” one among thousands of commenters said.

Another Weibo user writes: “Americans should first thoroughly understand the Northern and Southern Dynasties, and Chinese geography, and Mulan’s ethnic background, and then they can give it another try.”

 

FROM SELF-SACRIFICE TO SELF-DISCOVERY

The meaning of the story of Mulan varies depending on how it is told, when it is told, and by whom it is told.

Although many people outside of China only know about Mulan through the 1998 Disney animation that made the story of this Chinese warrior go global, Hua Mulan’s story has seen continued popularity in China for more than a thousand years.

The first known written version of the Mulan legend is the anonymous sixth-century Poem of Mulan (木兰辞), followed by other plays and novels in the sixteenth and seventeenth centuries (Edwards 2016, 19-20; Li 2018, 368).

Especially since the twentieth century, the story of Mulan has become a recurring theme in China’s popular culture, appearing in various plays, movies, TV series, operas, and even in games. Some of China’s earliest films were about Mulan; from 1927 to 1939, three different films came out on the female heroine, all titled Mulan Joins the Army (木兰从军).

“Mulan Joins the Army” is a 1939 Chinese historical war about the legend of Hua Mulan.

The meaning of the Mulan legend varies depending on how it is told, when it is told, and by whom it is told. The story has seen a centuries-long period of change and development, with different perspectives being presented depending on the region and genre (Kwa & Idema 2010, xii).

The basic outline of the story is always the same: Mulan is the daughter who disguises as a man to protect her father and take his place in the army, where she fights for twelve years before being promoted to a high-ranking position by the emperor. Mulan declines and asks for an honorable discharge instead, so she can return home to her family. Once she is home, Mulan changes into women’s clothing again.

Chastity, filial piety, feminism, perseverance, sacrifice, militarism, patriotism – the Mulan story has it all, but which motives are given prominence is always different. Within China, the Mulan narrative is related to issues of China’s national identity and political goals.

“Mulan: Rise of a Warrior” is a live-action film produced in mainland China in 2009.

In Chinese literary versions before the twentieth century, Mulan is presented as a northerner of uncertain ethnicity, a figure of resistance, who sacrifices her own safety to protect her father and show filial piety. Confucian values and the importance of family are at the core of the Mulan story (Edwards 2016, 19-20).

In Chinese versions after the twentieth century, Mulan is implicitly presented as being Han Chinese and as a “loyal patriot defending China.” The focus is no longer solely on Mulan giving up her own freedom for the sake of her father; it is her militarised sacrifice to the state and the importance of patriotism that is highlighted instead (ibid., 19-20).

With Disney’s 1998 adaptation of Mulan as an animated film, the main focus of the story was again shifted. Disney presented Mulan not so much as a patriot or as a Confucian daughter, but as a somewhat goofy and free-spirited young woman on her “Americanized self-realization journey” (Li 2018, 362-363).

Mulan’s individual coming of age and feminist story is echoed in the film’s Reflection song, in which Mulan sings:

I am now
In a world where I have to hide my heart
And what I believe in
But somehow
I will show the world
What’s inside my heart
And be loved for who I am

Although the narrative of the young woman who finds her own true voice resonated with many around the world – Mulan became an international box office smash hit -, it did not resonate with Chinese audiences.

In China, the Disney film grossed only about one-sixth of its expected box office income and was even among the lowest scoring big imported US films since 1994 (Li 2018, 362-363).

According to scholar Lan Dong, the Mulan flop in China indicated Disney’s failure to anticipate how the film would be received in China and how the Chinese audience’s familiarity with Mulan’s story had already shaped their expectations of the film (ibid.): Disney’s Mulan clearly was not the same as China’s Mulan.

 

THE DISNEYFICATION OF A CHINESE FOLK HEROINE

The animated Mulan film clearly Disneyfied the story by playing into various American stereotypes of feudal China.

But who is “China’s Mulan”? And who is “Disney’s Mulan”?

As described, Chinese versions of Mulan have significantly changed through times. And Disney’s Mulan of 2020 is also very different from the Disney princess that stole the hearts of viewers around the world in 1998.

Judging from the trailer, the upcoming Mulan will be a much more serious movie that focuses on the action and martial arts, and seems to represent Mulan as a self-sacrificing woman warrior (nothing goofy).

There’s an apparent risk in this route taken by Disney. On Chinese social media, the complaints about the movie relate mostly to the movie not being ‘Chinese’ enough when it comes to historical accuracy and language.

In English-language media, the movie is criticized for omitting the talking dragon and the songs and for “bowing to China’s nationalistic agenda” with its patriotic theme (Jingan Young in The Guardian, also see Vice).

The Disney company aims to entertain children and adults all around the world. In doing so, they convert “cultural capital” to “economic capital”1 and create content with universal appeal for global audiences, virtually always requiring commercial concessions to adapt to tastes and expectations of their mass audience.

Mulan merchandise, image via mouseinfo.com.

Since tastes and audience expectations change over time, it seems logical for Disney to make different choices for its Mulan feature film in 2020 than it did in 1998, and not only because the company might have learned from its past mistakes in mainland China. China’s role in the world, and how people view China, has also greatly changed over the past twenty years.

National cultures, stories, and legends go through a process of ‘Disneyfication’ once they became part of the Disney canon. The term ‘Disneyfication’ has been coined since the 1990s to describe this phenomenon and has been used in various ways since.

Speaking of globalization and literature, author David Damrosch (What is World Literature?, 2003) uses ‘Disneyfication’ to describe how many foreign literary works will only be translated and sold in the West when its content ‘fits’ the image audiences have of that certain culture. What remains is actually a ‘fake’ cultural product that holds up certain stereotypes and clichés in order to please the audience (Koetse 2010).

In the 1998 animated film, Mulan was clearly ‘Disneyfied’ by playing into various American values and stereotypes of feudal China that were most dominant at the time.

Although the upcoming Mulan movie will be very different from its animated predecessor, we already know that it will play with some of those stereotypes again in a way that you could call ‘market realistic’: viewers will see an English-speaking Mulan that lives in a traditional Fujian tulou building. Some of the sceneries and settings will have absolutely nothing to do with the authentic story, but much more to do with how viewers around the world now imagine China.

The movie will undoubtedly present folk heroine Mulan and ancient China in a way that is aesthetically pleasing and accessible, making Mulan and her story easy to understand, digest, and love.

 

WHOSE MULAN IS IT ANYWAY?

For many Chinese viewers, Mulan has become ‘too American’, while foreign media criticize the film for being ‘too Chinese.’

The irony in the criticism that has emerged over Disney’s Mulan recently, is that in the eyes of many Chinese viewers, Mulan has become ‘too American’, while foreign media criticize the production for being ‘too Chinese.’

This is by no means the first time the Disney company is under attack for the way in which it adapts local legends or stories into international feature films.

With Pocahontas, Disney was accused of “whitewashing horrific past,” the Moana movie was said to show “insensitivity to Polynesian cultures,” some critics found Aladdin to be “rooted by racism and Orientalism,” and recently, Disney’s choice to cast a black actress for the remake of The Little Mermaid triggered controversy for removing “the essence of Ariel.”

There are two sides to the controversial ‘Disneyfication’ coin. On the one hand, one could argue that some of the cultural value of the original local myths, legends, and stories are lost once they are transformed and simplified to satisfy mass market demand.

On the other hand, the Disney corporation also truly makes these local stories go global and in doing so, further adds to their cultural significance and worldwide recognition.

Mulan is now a Chinese legend that has gone beyond its borders and is no longer ‘truly Chinese’ – whatever that might mean. She has become a part of people’s childhood memories and popular culture in many countries around the world.

Just as The Little Mermaid no longer solely belongs to the realm of feudal Nordic folklore, Quasimodo no longer just exists in French literary canon, and just as Aladdin has become so much more than part of the The Thousand and One Nights, Mulan has also come to represent more than a Chinese folk heroine. She has become a world-famous woman warrior whose story will keep evolving for the years to come.

About the upcoming Mulan movie and its criticism, one Weibo commenter writes: “I find it hard to understand why people are so fussy. They have a problem with Mulan’s make-up, or with the fact that there’s no singing and no Mushu, or with the scenery. This is a movie. It can only stay close to the original work, but it will never be the original work.”

Luckily for Disney, many Chinese viewers are still very keen to watch the Mulan premiere despite – or perhaps thanks to – the ongoing controversies. The casting of Liu Fei as Mulan has also been met with praise and excitement.

Popular Weibo law blogger Kevin (@Kevin在纽约) writes: “On the first day that the trailer for Disney’s live-action Mulan was released, it had 175.1 million global views, making it the number two Disney adaption. The number one is The Lion King which had 224.6 global views [on its first day]. Although the Americans made Mulan live in a tulou, and made her speak English with a Chinese accent, it all won’t prevent Hua Mulan from having great success in 2020.”

Other netizens also agree, and they do not seem to mind sharing ‘their’ Mulan with the rest of the world.

“Some people are being too obstinate,” one female Weibo user writes in response to all the criticism: “This is the American Disney company, and all princesses speak English first. Jasmine in Aladdin also did not speak Arabic. I gather that in the film there will definitely be some subjective ideas or errors based on Western conceptions of China. As Chinese, we might find them misrepresentative or laughable. But from the trailer, I can already see that [this film] matches our esthetics and imagination. Most importantly, this film expresses the strength and beauty of Chinese women, and of women in general – that’s what matters.”

Discussions on Disney’s Mulan will certainly continue in the time to come. The movie is scheduled to be released in theatres on March 27 of 2020.

Too Chinese? Too American? Too Disneyfied? Too patriotic? Disney’s Mulan might not please all viewers. Fortunately, there are and will be dozens of other Mulan versions providing viewers and readers with new and different perspectives on the centuries-old legend. But who is the ‘real’ Mulan in the end? We’ll probably never know.

By Manya Koetse

1 (Harris 2005, 50).

Dong, Lan. 2010. Mulan’s Legend and Legacy in China and the United States. Bibliovault OAI Repository, the University of Chicago Press.

Edwards, Louise. 2016. “The Archetypal Woman Warrior, Hua Mulan: Militarising Filial Piety.” In: Women Warriors and Wartime Spies of China, pp. 17-39.
Cambridge: Cambridge University Press.

Harris, David. 2005. Key Concepts in Leisure Studies. SAGE Key Concepts. London: SAGE Publications Ltd.

Koetse, Manya. 2010. “The Imagined Space of Chinatown: An Amsterdam Case Study.” Leiden University, https://www.manyakoetse.com/the-imagined-space-of-chinatown/ [July 12, 2019].

Kwa, Shiamin and Wilt I. Idema (eds). 2010. Mulan: Five Versions of a Classic Chinese Legend with Related Texts.” Indianapolis/Cambridge: Hackett Publishing Company.

Li, Jing. 2018. “Retelling the Story of a Woman Warrior in Hua Mulan (花木兰, 2009): Constructed Chineseness and the Female Voice.” Marvels & Tales 32 (2): 362-387.

Young, Jingan. 2019. “The Mulan trailer is a dismal sign Disney is bowing to China’s nationalistic agenda.” The Guardian, July 8 https://www.theguardian.com/film/2019/jul/08/mulan-trailer-is-a-dismal-sign-disney-is-bowing-to-china-anti-democratic-agenda [July 12, 2019].

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China Celebs

Weibo Blows Up after Fan Bingbing Announces Breakup

It’s been a tough year for Chinese celebrity Fan Bingbing.

Manya Koetse

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First published

Two years after their engagement, Chinese actress Fan Bingbing and actor Chen Li have announced their breakup.

On the night of June 27 (China Standard Time), news came out that Chinese actress Fan Bing Bing is breaking up with her partner, Chinese actor Chen Li.

It was Fan herself who announced the separation through a post on social media, writing:

We go through all kinds of farewells during our lifetime. The love and warmth we gain throughout our encounters become everlasting forces. I want to thank you for all the love and support you’ve given me. Thank you for your care and love in the future. We are no longer ‘we’, but we are still ourselves.

The post soon received over 180,000 comments and more than 650,000 likes.

Chen Li also posted a message on his Weibo account, saying:

From friends to lovers, and now back to friends. Emotions can change, but the purest feeling between you and me will not change. The trust and support we have for each other will always be there. We are no longer ‘we’, but we are still ourselves.”

This breakup comes after a difficult year in Fan’s career. In summer of 2018, the 37-year-old actress was at the center of a social media storm due to a tax evasion scandal.

She disappeared from the public eye for months, and then returned with an emotional apology on Weibo.

The announcement of the split has triggered thousands of reactions on Weibo, where the hashtag “Fan Bingbing and Li Chen Split Up” (#范冰冰李晨分手#) had received 380 million views by Thursday night.

At time of writing, the breakup is dominating Weibo’s top trending topics, with many netizens commenting that Weibo is ‘exploding’ and that Weibo servers must be overheating due to the celebrity news.

It is often celebrity news that causes Weibo to blow up. A recent incident of Chinese teen idol smoking inside a Beijing restaurant also triggered millions of views and comments.

When Chinese singer and actor Lu Han announced his relationship with actress Guan Xiaotong in 2017, it even led to a rare temporary breakdown of Weibo’s servers.

By Manya Koetse

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