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Why Disney’s Christopher Robin Is Not Released in China (And It’s Not Just Because of Winnie)

Recently, many foreign media reported that Disney’s ‘Christopher Robin’ (2018) will not be released in China due to an alleged “nationwide ban” on Winnie. But there is more to this than meets the eye.

Manya Koetse

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Disney’s latest film Christopher Robin will not be released in Chinese cinemas. Many English-language media claim it is for the fact that the movie’s main star, Winnie the Pooh, is regarded too politically sensitive in the country. But these reports are clouded by misconceptions: Winnie is not banned in China, and it is common for Western films not to be released in the PRC. What’s on Weibo explains.

 
With contributions from Luka de Boni
 

Christopher Robin, denied Chinese release, is the latest victim in China’s war on Winnie the Pooh,” writes Vox. “China gives Winnie the Pooh the enemy-of-the-state treatment,” says a recent New York Post headline.

Over the past days, the fact that Disney’s new 2018 film Christopher Robin will not premiere in mainland China has made headlines in many English-language media, first reported by The Hollywood Reporter.

Most sources allege that the movie, inspired by A. A. Milne and E. H. Shepard’s book Winnie-the-Pooh, will not be released in the country’s theatres because “Chinese leader Xi Jinping is prickly about comparisons between him and the lovable cartoon character, who has become a symbol of the resistance there” (Vox).

Film poster for Christopher Robin (Disney 2018).

BBC linked the film’s absence from Chinese movie theatres to Winnie and the supposed “nationwide clampdown on references to the beloved children’s character.”

But to what extent are these allegations true? There seem to be some misconceptions in many media about the scope of censorship on Winnie, and the release of non-Chinese films in mainland China.

 

What’s up with Winnie?

 

Over the past four years, Winnie the Pooh has, at times, been used as a political and satirical meme on Chinese social media, first becoming a target for China’s online censors when netizens compared Barack Obama and Xi Jinping, who met at the California Summit, with Pooh and Tigger in 2013.

In September of 2015, an image of Pooh became trending again on the day of the military parade. During the Beijing Parade that commemorated the 70th anniversary of WWII, President Xi Jinping drove around in a car (image), inspecting the troops.

When someone watching the parade then posted an image of Pooh bear in a toy car on Weibo, it was shared 62.000 times in little over an hour. Online responses included: “As I watched [the parade], I told my mother and father the similarities [between Pooh and the President] were uncanny.” The post was then soon deleted from Weibo.

This image of Pooh was censored in 2015.

The same happened in February of 2018, when images of Winnie the Pooh as a king emerged on Weibo after the end of China’s two-term limit on presidency was announced.

Although the censorship of Pooh at these specific moments are reason enough to call the bear some sort of “symbol of defiance against censorship,” it is not reason enough to assume the bear is at the epicenter of “a nationwide clampdown,” as BBC suggested.

 

“Winnie the Pooh is not banned from China, neither online nor offline.”

 

Winnie the Pooh is not banned from China, neither online nor offline. The bear is quite popular, just as in many other countries, and people walk around wearing Pooh t-shirts and accessories in Chinese cities every day.

A current search on Chinese search engine Baidu for ‘Winnie the Pooh’ (“小熊维尼”) generates 8.5 million results. Taobao sells countless Winnie items on its e-commerce platform, and on social media site Weibo, thousands of Chinese netizens post photos of their Winnie-themed merchandise or favorite characters.

Random selection of Winnie-related posts on Weibo today (compilarion What’s on Weibo).

Disney’s Christopher Robin is also discussed online; not just by netizens but also by state media.

The moments that Pooh was censored on Chinese social media in the past, were times that China’s censorship machine was going at full-speed already. Any time that President Xi is taking part in an important meeting or event, whether it is a BRIC summit, military parade, or bilateral meeting, social media is more controlled than usual.

Because netizens were using the image of Pooh in a way that was meant to make fun of these high-profile political occasions and figures at particularly these times, they were censored. In other words: the Winnie images were censored along with many other things at particularly sensitive times for mocking a political event or figure.

Although it makes sense to say that Winnie the Pooh is perhaps more ‘sensitive’ than other cartoons (although Peppa Pig and Rage Comics had their share of censorship, too), it is questionable if this sensitivity is enough of a reason to ban Disney’s new blockbuster Christopher Robin.

 

Chinese Summer: Not a Time for Western Films

 

But if not for the bear itself, what would be a reason not to release a promising Disney movie? China’s strict foreign film import quota may play an important role.

Since the 1990s, China has a ‘foreign film quota.’ In the early years, this meant that just a small quote of foreign films were allowed to be imported into China, and in 2012, this was increased to 34 foreign movies per year. The amount of revenue that foreign producers can take from these movies is restricted to 25% (Latham 2007, 185; Ma 2017, 193).

Although Hollywood lobbyists have been negotiating with Chinese film authorities to allow more foreign films to be imported under revenue-sharing terms, there’s been little progress for now – the ongoing looming trade-war has not benefited the situation.

Besides the longstanding cap on foreign films, China also has unofficial ‘Hollywood black-out periods’ in which Hollywood blockbusters are prevented to enter the market so as to boost sales of local productions, a phenomenon dubbed “Domestic Film Protection Month” (国产电影保护月).

The term was allegedly coined in 2004, when Chinese media reported about an order restricting screening foreign films between June 10 and July 10 each year. Although the measure was never officially admitted by government officials, this unspoken policy has been executed for the past 14 years (read more here). As a consequence, it is common for big American productions to not be released in China during the summer months, the period where cinemas make the most revenues. 

In 2011, for example, the Harry Potter blockbuster of the year was premiered in China five weeks later than it was in the rest of the world. Last summer, both Dunkirk and Spider-Man: Homecoming had their release dates delayed by several months, most probably to give the patriotic, local production Wolf-Warrior 2 a boost in sales. 

These black-out periods can also serve another purpose. According to CNBC, they can also be used to give Chinese film authorities additional bargaining power in their negotiations with US lobbyists. With these negotiations increasing in importance lately, as a result of deteriorating US-China trade relations, it might make sense that Chinese authorities would want to put themselves in the most favorable bargaining position.  

Each year, it is unclear when the ‘black-out period’ starts and ends. Generally, it can start as early as mid-June and finish as late as late-August.

 

Goodbye, Christopher Robin?

 

With many netizens and various state media (including China Global Television Network) posting about the release of Christopher Robin on Weibo and beyond, it is unlikely that political sensitivity over Winnie is the (only) reason why the film will not be shown in Chinese cinemas this summer.

Whether or not the film will definitely not come out in China is also not clear. The process of translation and censorship checking for films can take a long time and will sometimes mean films come out much later in the PRC.

Even when not reaching the big screens, most Hollywood blockbusters will eventually be available for viewing on online channels such as Youku or iQiyi.

Goodbye Christopher Robin (2017), another movie focusing on the story of Winnie the Pooh, is available for viewing on iQiyi and other (paid) streaming sites in China.

Many netizens would welcome a delayed release of Christopher Robin in China. The movie’s hashtag (#克里斯托弗·罗宾#) has already been viewed nearly three million times on Weibo.

While for many, the bear has no political connotations, there are also those who are still trying to post pictures of President Xi Jinping as Pooh – those will soon be deleted.

“I just wanted to see if it would be deleted,” the Weibo user says: “But actually, I really do think he’s cute.”

For more on this, check out today’s feature on BBC World Update (video by What’s on Weibo).

By Manya Koetse, and Luka de Boni

References

Latham, Kevin. 2007. Pop Culture China! Media, Arts, and Lifestyle. Oxford: ABC Clio.

Ma, Winston. 2017. China’s Mobile Economy: Opportunities in the Largest and Fastest Information Consumption Boom. Cornwall: Wiley.

Spotted a mistake or want to add something? Please let us know in comments below or email us.

©2018 Whatsonweibo. All rights reserved. Do not reproduce our content without permission – you can contact us at info@whatsonweibo.com.

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 Society

The Concept of ‘Involution’ (Nèijuǎn) on Chinese Social Media

Nèijuǎn (involution) has become a commonly used term on Chinese social media, but what is it?

Manya Koetse

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Chinese TV drama A Love for Dilemma (“小舍得”) has reignited an ongoing debate about the problem of ‘involution’ in Chinese society today.

A scene from the Chinese TV drama A Love for Dilemma (“小舍得”) has reignited online discussions on the concept of nèijuǎn 内卷, “involution,” which was also a top buzzword in China in 2020.

A Love for Dilemma is a 2021 TV drama directed by Zhang Xiaobo (张晓波), who also worked on other hit series including Nothing But Thirty. This season’s popular TV drama A Love for Dilemma is themed around family, parenting, and China’s competitive education system.

In the series, two stepsisters compete against each other over the school results of their children. The family’s ‘grandpa’, played by famous actor Zhang Guoli (张国立), tries to create harmony around the dinner table between his daughter and stepdaughter, but the rivalry between the two and how they raise their children intensifies nevertheless.

Scene from A Love for Dilemma.

While stepsister Tian Yulan urges her little son to work hard in school and focus on his grades so that he can go to the best high school and university, sister Nan Li places more emphasis on the general development of her children and wants them to enjoy their childhood. Both mothers, however, question their own choices when facing challenges with how their children perform at school.

The specific scene that has ignited current discussions is a dialogue between the husbands of the sisters, who sit outside to talk about the education system and how it sometimes feels like everyone is in a theatre watching a show together until one person stands up from their seat. This makes it necessary for other members of the audience to also stand up, until everybody is standing.

The dialogue continues, with the two talking about how it does not stop at the people standing up. Because then there are those who will take it a step further and will stand on their seats to rise above the others. And then there are even those who will grab a ladder to stand higher than the rest. But they are still watching the same show and their situation has actually not changed at all – except for the fact that everybody is now more uncomfortable than they were before.

Many netizens found it striking how this dialogue explains how the term ‘involution’ is used in China nowadays. After the show aired, the hashtag “How to commonly explain involution” (#如何通俗解释内卷#) became a trending topic in the week of April 19, receiving 260 million views in a few days.

 
What Is ‘Involution’?
 

As explained by Jialing Xie in this top buzzword article on What’s on Weibo, involution describes the economic situation in which as the population grows, per capita wealth decreases. Since recently, this word has come to be used to represent the competitive circumstances in academic or professional settings in China where individuals are compelled to overwork because of the standard raised by their peers who appear to be even more hardworking.

The term ‘involution’ and how it is used today comes from a work by American anthropologist Clifford Geertz titled Agricultural Involution – The Processes of Ecological Change in Indonesia (1963). In this work, Geertz explores the agricultural dynamics in Indonesia during the colonial period’s Cultivation System, where a radical economic dualism existed within the country: a foreign, Dutch economy and a native, Indonesian economy (p. 61-62).

Geertz describes how the Javanese faced a deepening demographic dilemma as they saw a rapidly growing population but a static economy, while the Dutch, who organized Javanese land and labor, were only growing in wealth (69-70). Agricultural involution is the “ultimately self-defeating process” that emerged in Indonesia when the ever-growing population was absorbed in high labor-intensive wet-rice cultivation without any changing patterns and without any progress (80-81).

When Geertz used the term ‘involution’ to describe the dynamics in Indonesia, he built on the work of another American anthropologist, namely Alexander Goldenweiser, who also used the term to describe “those culture patterns which, after having reached what would seem to be a definitive form, nonetheless fail either to stabilize or transform themselves into a new pattern but rather continue to develop by becoming internally more complicated” (Geertz 1963, 81).

 
The Involution Concept in the Chinese Context
 

The popular use of the Chinese translation of ‘involution’, nèijuǎn 内卷, started to receive attention in Chinese media in 2020. It is deviating from the original use of the term and is meant to explain the social dynamics of China’s growing middle class.

As suggested in the article “‘Involution’: The Anxieties of Our Time Summed Up in One Word” by Zhou Minxi (CGTN), the popularity of the term comes from “a prevalent sense of being stuck in an ever so draining rat race where everyone loses.”

China’s ever-growing middle class is now facing the question of how they and their children can remain in the middle class in a situation where everyone is continuously working harder and doing all they can to rise above the rest. Xiang Biao, a professor of social anthropology at Oxford University, is quoted by Zhou:

The lower class still hopes to change their fate, but the middle and upper classes aren’t so much looking upward, and they are marked by a deep fear of falling downward. Their greater fear is perhaps losing what they already have.”

The term ‘involution’ often comes up together with criticism on China’s ‘996’ work system (working from 9am-9pm, 6 days a week). Although Alibaba founder Jack Ma once called the 12-hour working day a “blessing,” the system is a controversial topic, with many condemning how Chinese (tech) companies are exploiting their employees, who are caught in a conundrum; they might lose their sanity working such long hours, and might lose their job and future career prospects if they refuse to do so.

But the term also comes up when discussing China’s education system, where competition starts as early as kindergarten and the pressure on children to succeed in the ‘gaokao’ college entrance exam starts many years before it takes place.

This image shows the “juan” 卷 character from ‘nei juan’ (involution) changing into a person on their bike with laptop. Image via http://www.bajieyou.com/new/431e6ef39aac4a6da232671122f66ff4

This discussion also came up with a now-famous image of a student riding his bike while also working on his laptop, using every moment to study. This was then also called “Tsinghua Inversion” (清华内卷), referring to one of China’s top universities, where competition is so vicious that students must double their efforts to catch up with others.

 
‘Involution’ Discussions on Chinese Social Media
 

By mid-2020, ‘involution’ attracted the attention on Weibo when popular academic accounts started discussing the term. Recently, ‘involution’ is used so often on Chinese social media that it has already gone beyond its original context, leading to many people discussing its meaning.

“We are forced to work overtime and are unable to resist, and yet it seems that everyone is doing it out of free will,” one Weibo user says, with another person adding: “The abnormal state of inversion has already become our normal state.”

A popular legal blogger (@皇城根下刀笔吏) on Weibo writes:

It is an internal bottomless vicious cycle of competition. For example, everyone used to work eight hours per day, five days per week. Then one company comes up where people work twelve hours per day, six days per week. Then this company will have major competitive strength in the market economy. But the outcome is that other companies are also compelled to do the same in order to compete. As time goes by, all companies will shift to a twelve-hour workday, six days a week, and job applicants entering the market can’t find any eight-hour workday positions for five days a week anymore. So, if another company wants to beat its competitors, it will have to introduce a seven-day workweek. And then other companies will need to follow in order to make a living. That is involution.”

By now, there are various images and memes that have come to represent the meaning of ‘involution’ in present-day China, such as one cram school sign saying: “If you come we will train your kids, if you don’t come, we will train the competitors of your kids.”

“The society’s resources are in short supply and to obtain the limited supplies, people are all madly practicing their skills to obtain them – regardless if they need them or not,” another Weibo user says.

Most comments relating to the discussion of ‘involution’ on Chinese social media express a sense of fatigue with an ongoing rat-race in the education and employment market.

On the interest-based social networking platform Douban, there are even some support groups for people who feel stuck in ‘involution’ and are looking for a way out. The “Center for Victims of Involution” (内卷受害者收容中心) group has over 3000 members, with smaller groups such as “Let’s Escape Involution Together” (我们一起逃离内卷) having a few dozen participants.

The generation that is mostly affected by this sense of socioeconomic stagnation is the post-90 generation. In 2020, a record high of 8.74 million university graduates entered the job market, but their chances of finding a job that suits their education and personal expectations are slim; many industries are recruiting fewer people than before in an employment market that was already competitive before the COVID19 pandemic. It leaves them facing a troubling Catch 22 situation: they will be stressed and pressured if they do not find that top job, but when they do, they are often also stressed and pressured.

It is a recurring topic on social media. Five years ago, a song by the Rainbow Chamber Singers (彩虹室内合唱团) titled “The Sofa Is So Far” immediately became a hit in China. Many young Chinese recognized themselves in the hardworking and tired people described in the lyrics, which started with: “My body feels empty / I am dog-tired / I don’t want work overtime.”

How to get away from the involution rat race is also a much-discussed topic on Weibo, where the hashtag page “How can young people resist involution” (#年轻人如何反内卷#) has received over 280 million views.

Some suggest the answer to ending the vicious cycle is to find a way to get rich fast, others suggest that not getting married and staying child-free is also a way to alleviate the pressure to participate in this zero-sum game.

Tech blogger Sensai (@森赛), who has over 2 million followers on Weibo, advises young people to find their true interest and to invest in it before the age of 30. Doing something that sparks joy, such as learning a new language or working on art, might start as a hobby but could turn into a valuable side business later, Sensai says.

For some, however, that goal seems unattainable. “I am already working 15 hours a day, how could I ever do that?!”

“This is just bringing us into a whole other level of involution,” others write.

In order to watch A Love for Dilemma (小舍得), the show that started so many of these discussions this month, you can go over to iQiyi or YouTube.

By Manya Koetse

References

Geertz, Clifford. 1963. Agricultural Involution: The Processes of Ecological Change in Indonesia. Berkeley & Los Angeles: University of California Press.

Zhou Minxi. 2020. “‘Involution’: The anxieties of our time summed up in one word.” CGTN, Dec 4 https://news.cgtn.com/news/2020-12-04/-Involution-The-anxieties-of-our-time-summed-up-in-one-word-VWNlDOVdjW/index.html [20.4.2021].

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China Arts & Entertainment

Chinese Movie “Sister” Stirs Discussions on Traditional Family Values in China

The movie ‘Sister’ has sparked online discussions on whether or not personal values should be prioritized over traditional family values.

Manya Koetse

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Mainlaind Chinese drama My Sister (我的姐姐, also known as ‘Sister‘) was just released in theatres and is sparking online discussions on family relations and the role of women in China.

After the hit movie Hi, Mom (你好,李焕英) received praise earlier this year for focusing on the role of mothers within Chinese families, this film zooms in on the role of older sisters.

My Sister, directed by Yin Ruoxin (殷若昕), revolves around the story of An Ran, an 18-year-old daughter who is unexpectedly facing the major responsibility for her 6-year-old brother after the tragic loss of their parents. While trying to find her own path in life, she suddenly has to step into the role of caregiver for her younger sibling. But does she want to take on this role?

Actress Zhang Zifeng (张子枫) is playing the main lead in this movie, which touches upon the issue of dealing with traditional family values and personal dreams and ambitions. Sister reveals the difficulties women face within the traditional Chinese-style family structure and the sacrifices they make for their parents, their children, siblings, and their husbands; and how the roles and tasks that are expected of them also clash with their own ideas about happiness and fulfillment.

For An Ran, the relationship with her little brother is troublesome. As a young girl, she had to pretend to be disabled in order to allow her parents to have a second child, preferably a son (under the One Child Policy, families with children with disabilities were allowed to have more children). Now, as a young adult, she once again has to sacrifice her own individual freedom in order to let her brother thrive.

The renowned Chinese sociologist Li Yinhe (李银河) dedicated a lengthy post to the movie on her Weibo account, where she called the film “fascinating” and “thought-provoking.”

Li suggests that multiple social issues play a role in this film. First, there is the conflict between individual-oriented values and traditional family-oriented ethics. While traditional Chinese ideas about family require An Ran to put her brother first and move personal self-fulfillment to the backseat, An Ran is a young woman who grew up in a rapidly modernizing China where women are more empowered and independent. Why should she sacrifice her personal education and career in order to devote herself to raising her brother?

Another social topic that plays a major role in this film is the deep-seated cultural preference for sons over daughters. An Ran literally had to make herself weaker in order for her brother to be brought into this world – and in doing so limiting the possibilities for her future career, – with these patriarchal practices prioritizing the thriving of sons over the happiness of daughters. An Ran’s anger and resistance show that traditional ideas about male superiority clash with modern-day Chinese society, where profound changes within gender relations are already taking place.

“Sisters do not dislike their little brothers,” one Weibo commenter wrote: “What they dislike is the hidden meaning behind their brother.”

Another female blogger responded: “Within my family, from my grandpa’s generation up to myself, it is actually the women who discriminate against women. I think these are deeply rooted ideas that can’t be changed. Look at my second elder aunt; she had seven children, all girls, and only four were left. The others were given away. However, my grandfather has always been good to me, and has never made me feel any less than the boys. Yet my grandma and my mother sometimes make me doubt about my life.”

Under the hashtag “How to Evaluate the Movie My Sister” (#如何评价电影我的姐姐#), which attracted 150 million views on Weibo, many ask the question of what they would do if they were An Ran. Would you take care of your little brother? Or would you leave his care up to other family members and choose your own path in life?

“If it were me, I’d raise my brother. Although it’s actually the parents’ problem, the little brother is innocent.”

“If it were me, I wouldn’t raise him,” another commenter writes: “Although the little brother is innocent, I wouldn’t want to sacrifice my life for him. And it might be a better choice to leave him with other family members than with me.”

These discussions also triggered the hashtag “Should Personal Values Be More Important Than Family Values?” (#个人价值必须高于家庭价值吗#). One top commenter raised the issue of ‘what if this was about a little sister instead of about a little brother,’ again provoking the idea that existing gender roles and the preference over sons play a major part in these discussions.

“These traditions no longer suit this era of a developing society. Let me ask you this question: would the little brother also take care of his sister once she grows old?”

“Personal values should always have priority. If you are not happy yourself, how could you ever take care of your family?”

“I have the perception that the family-oriented concept is deep-rooted. Although there consistently are new values and personal-oriented viewpoints, when it comes to real problems, most people will still be family-oriented.”

One commenter wrote: “What are ‘values’? What is the family in modern-day society? What does it mean to prioritize something? If we don’t first clarify this, the discussion becomes meaningless.”

Meanwhile, all the online discussions on Sister have boosted the film. By now, the movie has already become a box office hit and defeated the American Godzilla vs. Kong.

By Manya Koetse

Spotted a mistake or want to add something? Please let us know in comments below or email us. First-time commenters, please be patient – we will have to manually approve your comment before it appears.

©2021 Whatsonweibo. All rights reserved. Do not reproduce our content without permission – you can contact us at info@whatsonweibo.com.

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