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hunxi-after-hours · 1 year

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hey, big fan of your blog! read some of your qianqiu metas, and was thinking lately about the presentation of the statist consolidation of power and framing of political unification as an unproblematic moral good in a lot of the wuxia/xianxia I've engaged with. having grown up with these genres, I know that censorship and sociopolitical circumstances are big influences on the message that gets put out. (1/3)

but also as an anti-authoritarian looking to art and literature for countercultural inspiration, I guess I've found a lot of wuxia lacking in a vision for a radical future. this certainly isn't to say that art needs to be radical to have value, or that wuxia spaces haven't created avenues of self-expression and joy for oppressed groups in an airtight society where there are dire risks attached to political activity. (2/3)

wuxia/xianxia are my favorite genres, but many aspects of its narratives seem to uphold structures of oppression (i.e. ableism, colorism, xenophobia, misogyny, etc). but hey, 嫌货人才是买货人, no such thing as perfect, best thing to do, I suppose, is to engage with art with a critical eye. thanks for your time! (3/3)

an anon after my own heart, hello! you're definitely getting at certain themes, assumptions, and values that in a way were built in to the wuxia genre as it has evolved today. whether you’re reading classic authors like 金庸 Jin Yong or remixers like 梦溪石 Meng Xishi, I’ve definitely noticed that wuxia as a genre has, well, complicated relationships with the structures of oppression that you brought up

(I'm leaving xianxia out of the discussion atm as I’m less familiar with it as a whole, but also I don't think it has the same concerns of nationalism and historicism that wuxia does)

in many ways, the modern wuxia genre is a heavily compensatory genre, which I mean specifically in a “hey, compensating much?” kind of way. it took me a very long time to realize and process this, diaspora kid that I am, but so much of contemporary Chinese culture is still profoundly affected by the events of the past 200-250 years. I mean, when you think about it, the imperial dynastic system wasn’t all that long ago; in many ways, Chinese society is still reeling from the century of humiliation, the breakneck industrialization, the mass deaths of the 20th century in war and famine and revolution and government abuse (there is also the matter of the government deliberately evoking public memory of past atrocities to fan nationalistic sentiment for its convenience, which not only keeps historical national humiliations top-of-mind but also disrupts processes of collective memory and collective grieving).

Stephen Teo, in Chinese Martial Arts Cinema: The Wuxia Tradition, tracks the origins of wuxia as a genre, and from the beginning wuxia has been bound up with anxieties over masculinity and national agency, which in literature can often be one and the same. Teo, in tracing early forerunners of wuxia and the historical context of its emergence, notes that "[i]ntellectuals initially regarded the warrior tradition in the genre as one of the elements that could provide a positive counterweight to China's image as the 'sick man of Asia'" (Teo 37).

Given the repeated incursions and invasions onto Chinese soil and China’s status as a semicolony for much of the 19th and 20th centuries, it’s almost too obvious how the wuxia genre provides a balm for those exact anxieties: the martial warrior tradition (the 武 wu in 武侠 wuxia, if you will) directly addresses fears regarding the emasculation of Chinese men; the historical settings of wuxia novels often set during or against a backdrop of past imperial Chinese glories; the featuring of military triumphs over “foreign barbarians” who sought to invade or occupy imperial land, or even better — the protagonist, raised among the “wolfish barbarians,” is uniquely positioned to combine the “raw, savage strength” of “barbarian” culture with the “cultured civility” of Han Chinese culture; the strong emphasis on tradition(al aesthetics) and traditional Confucian ethics of morality and righteousness as contrast and counterpoint to the rapid modernization and Westernization of 20th/21st century Chinese culture... you get the idea

Teo’s book surveys the wuxia genre over the past century, particularly through film, and he discusses how wuxia in the 21st century begins “to manifest as made-in-China historicist blockbusters mixing the epic form with wuxia" — which is to say, wuxia has increasingly become intertwined with the genres of period dramas and historical epics:

"Having been grafted onto the period epic, wuxia becomes a showcase of Chinese history, seeking to be universally accepted while at the same time locating itself within the historicist confines of the nation-state." (168)

wuxia’s increasing hybridization/conflation with historical epics (particularly in Zhang Yimou’s 2002 film 《英雄》 Hero, John Woo’s 2008 - 2009 《赤壁》 Red Cliff duology) increasingly politicizes the genre, and that politicization thereby links wuxia to national issues of structural oppression, like the ones you mentioned: the statist consolidation of power and framing of political unification as an unproblematic moral good, ableism, colorism, xenophobia, misogyny... any one of these could carry a research paper on their own, and I don’t presume to be able to solve or explain away any of them in a tumblr post, but I do think there are many ways in which the wuxia genre’s (often uncritical) support of structures of oppression are directly linked to the origins of wuxia as a genre that was in many ways wish-fulfillment for a 20th/21st century Chinese culture wracked with political turmoil, economic disaster, and cultural uncertainties

I particularly like Teo’s discussion here:

"...The grand historicist self-fashioning of the genre in a film like Hero and its offshoots Curse of the Golden Flower, The Banquet, The Warlords [...and] Red Cliff demonstrate the kind of nationalistic self-aggrandisement that critics find so disturbing, particularly so when the nature of the regime is authoritarian and autocratic, ever ready to invoke militaristic power as the means to their end of a unitary nation state.

“However, if we see the wuxia genre as a mirror of the nation, it shows China in perpetual crisis, torn apart by internal strife and the urge to cohere as a unitary state." (186)

the framing of political unification as an unproblematic moral good is something I find particularly interesting, because a lot of that has to do with Chinese history. the famous opening line of 《三国演义》 / Romance of the Three Kingdoms references this directly: 天下大势，分久必合，合久必分 / “All great movements under heaven [follow this rule]: that which has fallen apart for a long time must come together, and that which has been together for a long time must fall apart.” The entire cyclical narrative of imperial China has been this: a dynasty rises, a dynasty falls, the land fractures into squabbling kingdoms, out of which a single dynasty eventually rises, to eventually fall, to eventually fracture again. and so, a dynasty’s collapse and the subsequent societal fracturing into warring territories is naturally paired with the crisis and violence that ensues with the fall of a state. simply put, there just isn’t a period of Chinese history (or if there is, I don’t know of it) where political fragmentation has not been associated with civil unrest; therefore political unification must be an unproblematic good as it eliminates domestic warfare and returns order to the central plains. handily, this supports the current regime’s nationalistic and authoritarian agenda, and so we see this particular moral value reflected in much of wuxia fiction

not to simply brush aside ableism, colorism, xenophobia, and misogyny all with a wave of a hand, but I do think that much of this has to do with contemporary Chinese society’s current attitudes towards these issues. when a society privileges pale complexions in its beauty standards (see: the triptych of 白富美, the omnipresence of beauty products that advertise skin tone lightening, the entire entertainment/idol industry), colorism is a natural (and shitty) result. government-spurred nationalism, historical racism, and Han chauvinism all contribute to the rampant xenophobia of much of Chinese media, especially when it comes to depictions of non-Chinese Asia (Central Asia, Japan, SE Asia in particular). when wuxia needs a faceless enemy, it reaches for the barbarians on the border. ableism and misogyny are issues that contemporary Chinese society struggle with now; the issue of ableism in particular feels stifled in the cutthroat nature of the current job market (the flipside of China’s massive labor force is the knowledge that every person is fundamentally replaceable), and the depths to which cultural misogyny runs in China is growing steadily more and more evident as the gender gap widens

and when it comes to fiction, when it comes to literature, widespread change often doesn’t occur until there is a societal call for it. I’m thinking of the U.S. science fiction and fantasy scene, which went through its own reckoning with diversity and genre-reified prejudice over the past decade and a half. and now we have brilliantly diverse authors and searingly postcolonial works, queer characters on the regular, Tor Books itself advertising to us soft sad queer freaks on tumblr. the journey wasn’t easy though, nor is the journey remotely close to over, but the fact remains — there was, in a sense, a collective cultural awakening about the ways in which more classic SF/F often utilized and reified racism, prejudice, misogyny, ableism; and subsequently, there was a conscious effort towards holding the genre(s) and its creators accountable, towards writing and supporting and amplifying voices previously shunned and silenced

and, well, to be fully honest, I don’t think that cultural moment has arrived yet for wuxia. this is not to say that there are no wuxia creators out there trying to decolonize the genre, but that we haven’t reached the turning point where decolonizing the genre and examining its history of misogyny, xenophobia, ableism, and colorism is expected, accepted, even celebrated, and I don’t think we’ll get there until contemporary Chinese society goes through a cultural reckoning with these same issues

I also think it’s worth mentioning that whatever that collective cultural awakening/reckoning looks like, it must be and will be distinctively Chinese. Chinese culture maintains different moral values from Western (Euroamerican) culture; contemporary China faces different social issues and political problems than contemporary Euroamerica. whatever this journey looks like, I don’t think it will look like or should look the same as what the U.S. went through/is going through. decolonizing/deimperializing East Asia is inherently different from decolonizing/deimperializing the West, so I would like to stop short of making prescriptive statements on what that cultural turning point should look like

that being said: if anyone’s run into some good postcolonial wuxia lately, I’d be VERY interested to hear more about it

#ack this got long #please take my armchair political/social theory with a Costco container of garlic salt #both Teo and this great article about 英雄 get into the whole political messiness of tianxiaism which is FASCINATING but also TOO MUCH #I do think a major reason why I didn't enjoy 'saving your kingdom while burnt out' much is because of the rampant nationalism #which I think is absolutely fascinating on a theoretical level — the Ni Zhange article dissects it thoroughly #like the absolute galaxy-brain daring of priest to rewrite an alternate historical steampunk version of the century of humiliation #but at the same time.........#moof I didn't really talk about danmei or gender but I ONLY HAVE THE ONE THINKY TAG #hunxi thinks about danmei and gender #心怀杂念字数无量

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