Zhang Guangyu’s Manhua Journey to the West (1945) – Part 4 of 6

Zhang Guangyu’s 張光宇 (1900-1965) overlooked masterpiece, Manhua Journey to the West 西遊漫記 was originally created in the fall of 1945 while Zhang was living in the wartime capital of Chongqing. Deeply critical of the ruling KMT government, it was eventually banned and did not see print for another 13 years. For the sake of introducing Zhang’s out-of-print work to a larger audience, I’ve taken the liberty of translating the entire 60 page comic into English and will be posting it in installments on my blog over the next several weeks.

In part 4 of this 6 part translation, Monkey narrowly avoids a full-body haircut only to land on the giant Peach of Immortality, where he finds himself surrounded by dancing immortals and fairies. Monkey concludes that he has somehow arrived back at the Southern Heavenly Gates. Princess Iron Fan appears in the middle of the festivities and asks Monkey to dance and rather surprisingly, given his characteristic lack of interest in the opposite sex in the original novel, he agrees. After their dance, Princess Iron Fan leads Monkey into the garden to “whisper sweet nothings among the grapevines.” Just when things are starting to heat up though, an unpleasant surprise soon cools Monkey’s ardor…

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31.   悟空从那美女剪刀下挣扎脱身,踉踉跄跄逃出门外,回头一看见有“美发宫”三个字写着,他方[才?]明白道:“老孙的毫毛根根都有用处,如果把他剃净岂不难看,而且 世界哪有光皮猴孙,幸亏老孙机警逃得出来,否则就大上其当了!”说着他倒反而得意起来,反背着手洋洋地沿走廊踱过去,忽然脚底下的地板自己转动起来,一霎 时像旋转乾坤般的转得孙猴儿头昏眼花,手足无措,翻了不知多少筋斗。

Sun Wukong wrestled free from the woman with the scissors, stumbling and staggering out of the door, he looked back to see the words, “Palace Hairdressers,” leading him to say, “Every hair of Sun Wukong’s downy fur has its use, if you shaved me bare, wouldn’t I look terrible? Besides, who’s ever heard of a hairless monkey? Good thing that the vigilant Sun managed to escape, otherwise I would have fallen into her trap!” Having said this, he began to feel full of himself, strolling down the corridor with his hands clasped behind him, smiling contentedly, when suddenly the floor beneath his feet swiveled and with a whoosh! Sun Wukong spun around like a yin yang sign, leaving him dizzy with blurred vision. He was completely helpless, somersaulting into the void who knows how many times.

 

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32. 转动渐渐的和缓下来,悟空耳朵边听得音乐幽扬,觉得身子又滑进一个地方,又听见拍手喝彩的声音:“好一个偷桃的猴子来了!”睁眼一看原来置身在一只大蟠桃 上,四面环绕着诸天大罗神仙,上面端坐着西王母仙驾,恍然悟到:“怎么又会来到南天门咧?”一下子一列彩衣仙女围着蟠桃又跳起舞来。

The spinning gradually lessened, and Wukong began to hear the wafting melodies of music. He perceived that he had arrived in a new place, hearing the sound of applause: “A peach stealing monkey has arrived!” Wukong opened his eyes to discover that he was lying on top of a peach of immortality, surrounded from four sides by gargantuan Daoist immortals, headed by the Queen Mother of the West. Suddenly becoming aware of where he was, Wukong said to himself, “How come I’m back at the Southern Heavenly Gates again?” In a flash, a row of fairy maidens in colorful gowns surrounded the peach of immortality and began to dance.

 

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33.  彩衣仙女舞罢,又是一阵掌声,音乐转换调子,众仙翁仙姑都一对对拥抱着作蝴蝶仙舞,其间
南极仙翁与何仙姑舞得尤其精彩。

When the fairy maidens had finished dancing, there was another burst of applause, and tune changed, and each of the elderly immortals was paired with a female immortal, pressing close together and doing the Butterfly Dance of the Immortals. Among them, the immortal of the South Pole and the fairy maiden He were particularly splendid dancers.

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Zhang Guangyu’s Manhua Journey to the West (1945) – Part 3 of 6

Zhang Guangyu’s 張光宇 (1900-1965) overlooked masterpiece, Manhua Journey to the West 西遊漫記 was originally created in the fall of 1945 while Zhang was living in the wartime capital of Chongqing. Deeply critical of the ruling KMT government, it was eventually banned and did not see print for another 13 years. For the sake of introducing Zhang’s out-of-print work to a larger audience, I’ve taken the liberty of translating the entire 60 page comic into English and will be posting it in installments on my blog over the next several weeks.

In part 2 of this 6 part translation, Monkey and Zhu Bajie run into Lady Mengjiang, who husband has been forced to labor on the wall.1 Monkey promises to seek vengeance and with the help of a crow monster, he and Zhu Bajie are able to track down the Crested Falcon. A battle takes place and Monkey handily dispatches his foe, freeing his master and Brother Sand.  The four pilgrims continue on the “City of Sweet Dreams” 梦得快乐城2 above which floats the Pharaoh’s spectacular palace of air balloons, the Epang Palace 阿房宫.3 The mayor of the City of Sweet Dreams agrees to take the four pilgrims up into the Epang Palace in an elevator, but Monkey is impatient, so he flies ahead on his magic cloud only to find himself face to face with an army of monsters and, possibly even worse, hairdressers…

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21. 孙 悟空朱八戒走在前面,行了一程,只不见师傅与沙和尚随来,心中有些疑惑,孙猴知道有变,一个筋斗云翻上半空,四面一望,并无动静,但见半山腰有一白衣女子 正在哭哭啼啼的喊:“好命苦,我的丈夫,今番又被拉去当壮丁,叫我如何过活呀!……”十分凄切,悟空踏住云脚,翻身落地,上前打问,原来她叫孟姜女,她的 丈夫范杞良是万年老丁,回为没有钱今番又被鸦鸦鸟们奉了毛尖鹰之命强拉去当新丁!孙猴听了,十分愤怒道:“我齐天大圣与你们报仇!”孟姜女拜谢不已。

Sun Wukong and Zhu Bajie went ahead, but they couldn’t find their master or Brother Sand, so they began to feel uneasy. Sun Wukong knew that something was the matter, so he jumped on his magical cloud and sprang up into the sky, looking all around, but no one was out and about. Then all of a sudden halfway up the mountain he saw a woman in white, sobbing and crying out, “Life is so unfair, today my husband was taken away to be conscripted, how can I ever go on!?” Completely at a loss, Sun Wukong stopped his cloud, and turned around to coast to earth. Going up to ask her what was up, he found out she was called Lady Meng Jiang. Her husband, Fan Qiliang, was an old laborer of many years, but because he didn’t have any money he was once again conscripted by the Crow-crow Birds to become a new laborer! Upon hearing this, Sun Wukong was filled with rage and said, “I, the Great Sage Equal of Heaven will take revenge on your behalf!” Whereupon Lady Meng Jiang thanked him profusely.

 

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22. 且说朱八戒在地面上四处探寻师傅的下落,却一无所得,正在纳闷,忽然路边踱来一只鸟鸦小黑精,嘻皮笑脸的,八戒喝住道:“你见到两个和尚否?”小黑精答道: “有的,有的,听说已经陷入地牢。”八戒问道:“有何解救办法?”小黑精打手作势意思要钱,八戒会意,连说:“这有何难,要多少便与你多少!”

Meanwhile, Zhu Bajie was looking all around for their master’s whereabouts, but he had come up empty handed. At his wits end, a little black crow monster came strolling past, laughing and smiling, so Zhu Bajie shouted at him, “Have you seen two monks?” The little black monster replied, “I sure have. I heard that they’ve already been put in the underground prison.” Bajie asked him, “Is there any way that I can rescue them?” The little black monster made a gesture with his hand, indicating he wanted money. Bajie caught his drift right away, saying, “What’s the big deal? However much you want, I’ll give it to you!”

 

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23. 两 个正在谈得合缝,半空中孙悟空懊丧而回,八戒高兴道:“有着落了。”……于是悟空八戒随着小黑精同去辨理“赎丁”手续。行至一处,只见一连串的人,被众鸟 鸦精牵着,绳捆钱锁,郎当而行,正见三藏师傅与沙僧也杂在中间,悟空见了咆哮一声叫:“众小妖们慢走!”举起金箍捧[棒?]见一个黑精便打死一个,打得满地是黑 尸,像打翻了炭篓子一样。

Just as the two of them were finishing their deal, a despondent Sun Wukong suddenly appeared. Bajie happily said, “I know where they are.” Whereupon Sun Wukong, Bajie, and the little black monster all went together to redeem the captives. They arrived in a place where they saw a linked chain of laborers being leady by the Crow-Crow bird monsters. The prisoners were all tied together, making their dispirited way. Upon seeing that Tripitaka and Brother Sand had been mixed in with the rest, as well, Sun Wukong let out a roar and said, “Not so fast you little demons!” Taking up his golden-banded staff, he struck dead every black monster he saw, until the ground was covered with black corpses, exactly as if he had overturned a basket of coal.

 

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24. 悟 空救了三藏沙和尚及众弱丁,一不做,二不休,一路打进毛尖鹰的衙门来,毛尖鹰急披甲带胄,提枪出阵迎战,两个斗了三十余回合,毛尖鹰有些抵挡不住,急摇身 一变,往空中一纵,现出三头六臂,手持各式刑具,扑将过来;这里孙大圣那里肯示弱,也显出本领,现出三头六臂的巨神,手中有一件宝器,叫做“众心铁链正义弹”抛将过去,果然把那恶魔毁灭了。

Wukong saved Tripitaka, Brother Sand, and the many powerless laborers as well. In for a penny, in for a pound, he battled his way into the office of the Crested Falcon who hurriedly put on armor and donned his helmet, picking up a gun to go out and meet his enemy. The two battled for thirty rounds, but the Crested Falcon was outmatched, so he shook his head and grew up into the sky, appearing before them as a giant being with three heads, and six arms. In his hands he held a variety of implements, which he threw at Wukong. Not wanting to appear weak, the Great Sage Su Wukong also showed off his abilities, likewise turning into a giant with three heads and six arms, two of which held a jeweled device called “The Righteous Cannonball of the Iron Chain of the Hearts of the Masses.” With this weapon he was able to destroy the monster Crested Falcon.

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  1. This is a famous Chinese legend whose origins can be found in the Zuozhuan commentary to the Spring and Autumn Annals, compiled in the third or fourth century BC. See Wilt Idema’s Meng Jiangnü Brings Down the Great Wall : Ten Versions of a Chinese Legend. Seattle: University of Washington Press, 2008. []
  2. In his 1958 introduction to the print version, Zhang comments that the City of Sweet Dreams was meant to be stand-in for the “decadent and dissolute life in the interior during the war.” A somewhat garbled translation is available here. []
  3. This is the name of a famously grandiose palace which Qin Shihuang began construction on in 212 BC but was never completed. See Lukas Nickel, “The First Emperor and Sculpture in China,” Bulletin of the School of Oriental and African Studies 76, no. 03 (October 2013): 26. []

Zhang Guangyu’s Manhua Journey to the West (1945) – Part 2 of 6

Zhang Guangyu’s 張光宇 (1900-1965) overlooked masterpiece, Manhua Journey to the West 西遊漫記 was originally created in the fall of 1945 while Zhang was living in the wartime capital of Chongqing. Deeply critical of the ruling KMT government, it was eventually banned and did not see print for another 13 years. For the sake of introducing Zhang’s out-of-print work to a larger audience, I’ve taken the liberty of translating the entire 60 page comic into English and will be posting it in installments on my blog over the next several weeks.

In part 2 of this 6 part translation, Tripitaka and his three disciples, Monkey, Pigsy, and Sandy find themselves in the Kingdom of Paper Money, where advances in agricultural production have made it possible to grow money to replace gold and silver. 1 When the the rulers of the Kingdom of Paper Money, Emperor Xizong 熙宗皇帝2 and his wife, Empress Dai Ling 黛玲皇后 discover Zhu Bajie’s special ability, however, they quickly hatch a plan to make the most of this ‘golden opportunity.’ Meanwhile, in the Kingdom of Ey-qin, 埃秦 the Pharaoh3 has dispatched his most trusted advisor, the Crested Falcon 毛尖鹰4 to build a Great Wall of Ten Thousand Li with the help of the cruel “Crow-crow Birds”…

 

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11. 正在闹轰轰,忽然远处气喘喘急步跑来一个人,手持武器喝声:“强盗!敢犯国法,你们休要偷我们的钞票!”大家急得连声说:“抱歉!抱歉!过路只不知底细,未曾问过明白,请教!请教”后来经这个人解释,原来这里是“纸币国”境界,他是看守纸币的围警,纸币可代金银使用,经国王数度改革,现在已由工业生产进至农业生产,全国遍种“纸币”可供大量使用,十分便利。

Just as they were making an uproar, suddenly a breathless person came running over, a weapon in his hands. He shouted, “Bandits! You dare violate the law of land! Don’t even think about stealing our money!” Everyone hurriedly shouted, “Sorry! Sorry! We were just passing by and didn’t know what was what, and didn’t have a chance to understand the situation, please instruct! Please instruct!” In the end, following this individual’s explanation, they learned that this was the border to the “Kingdom of Paper Money,” and that he was a paper money guard. Paper money could be used in the place of gold and silver, and following a number of reforms by the king it had advanced from industrial production to agricultural production. All over the country “paper money” was being grown to meet a massive demand, and all in all it really was rather convenient.

 

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12. 这人又道:“入境的人,可留下金银,兑换“纸币”方准过去!”三藏等觉得这辨法很好,笔录下来,留作参考,至于被八戒摇下来的一堆“纸币”,由八戒肚子里吐出黄金一锭交与围警作为兑换金,就算和平了事。

The guard continued, saying, “Those entering our borders can leave gold or silver, which can be converted to ‘paper money’! Tripitaka and the others thought this was all rather fine, and so they wrote down the sum of the pile of money shaken down by Bajie. for reference. Bajie then spat out a gold ingot which had been hidden in his stomach to exchange for the paper money and with that everything was settled.

 

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13. 朱八戒口吐黄金的消息,不到半日,早已传到纸币国京城内外,国舅杨天禄听得此情,急忙进宫去见妹子当今熙宗皇后黛玲娘娘。此时正当风和日丽,宫中鸟语花香, 只见熙宗皇帝御驾亲临百鸟亭,指手划脚正在训练众小鸟口叨纸币作出笼回笼上术,百花台上正坐着娘娘千岁,满身金饰,宝气珠光,但双眉颦蹙,含嗔带怒,似乎 有些不高兴,皇上整天只是弄着那些纸币,今见天禄笑嘻嘻迎上阶来,忙问道:“哥哥有甚快活事见告?”天禄即把朱八戒口叶[吐?]黄金的奇迹告诉了她。

In less than a half day’s time, the news of Zhu Bajie spitting up gold had reached the capital. Upon hearing this, the royal uncle, Yang Tianlu, hurriedly, went to the imperial palace to call on his younger sister, Empress Dai Ling, wife of Emperor Xizong. It was a pleasantly sunny day, with a calm wind. The palace was filled with the sound of birdsong and the fragrance of flowers. Emperor Xizong could be seen making his way to the Pavilion of Hundred Birds. Gesturing with his arms, he was training the birds to use their beaks to carry paper money in their mouths and fly in and out of their cage. Her majesty the Empress sat in the Pavilion of Blossoms, dressed in gold ornaments, with glistening jewels and shining pearls. Her eyebrows, however, were furrowed in displeasure, and her face betrayed anger. It seemed that she was rather unhappy about something. The emperor had spent the whole day playing with his paper money, so when the Empress saw Tianlu come smiling and laughing up the steps she hurriedly asked him, “Elder brother, whatever could it be that pleases you so much?” Whereupon Tianlu told her about the miracle of Zhu Bajie spitting up gold.

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  1. This is a pointed barb at the rampant inflation that was made possible after the Nationalist government took China off the silver standard in 1935 and replaced it with the ‘fabi’ 法币. When war broke out with Japan in 1937, the government began printing money to cover deficit spending. Poor harvests and the outbreak of the Pacific War exacerbated the situation, so much so that inflation averaged more than 300 per cent between 1940 and 1946. Things only got worse as the civil war dragged on, so it seems probable the 1946 banning of Manhua Journey to the West stemmed at least in part from Zhang’s blatant criticism of KMT fiscal policies. See Albert Feuerwerker, “Economic Trends, 1912-49,” in The Cambridge History of China: Republican China, 1912-1949, Pt. 1, ed. John King Fairbank and Denis Crispin Twitchett (Cambridge University Press, 1983), 113–14. []
  2. The historical Emperor Xizong (1119-1150) ruled during the short lived Jin Dynasty and oversaw campaigns against the failing Song dynasty. Another emperor whose name uses different characters, but is pronounced the same is Emperor Xizong 僖宗皇帝 (867-904), one of the final emperors of the Tang whose reign was threatened by agrarian rebellions which eventually led to the downfall of the Tang. Neither are particularly auspicious figures to be referencing. []
  3. Likely a stand-in for Sun Yat-sen. []
  4. Logically, then, this would be Chiang Kai-shek. []

Zhang Guangyu’s Manhua Journey to the West (1945) – Part 1 of 6

In my post on cartoon versions of Sun Wukong, I discussed Zhang Guangyu’s 張光宇 (1900-1965) overlooked masterpiece, Manhua Journey to the West 西遊漫記. Originally created in the fall of 1945 while Zhang was living in the wartime capital of Chongqing, Manhua Journey to the West was initially introduced to the public through a series of popular exhibitions in Chongqing,  Chengdu, Shanghai and Hong Kong. Due to both the limitations of the print industry at the time, and eventual KMT censorship, and the turmoil accompanying the founding of the PRC it was not until 1958 that a book version was finally released by the People’s Fine Arts Press 人民美術出版社出版 in Beijing. In 1998, over three decades after Zhang’s death in 1965, it was republished Shandong Pictorial Press 山東畫報出版社, and from December 25, 2012 to February 24, 2013, the original artwork was put on display in as part of a larger retrospective exhibition of Zhang’s work at the Suzhou Museum 苏州博物馆.

My own exposure to the work came several months ago while reading a recently published collection of essays dedicated to Zhang Guangyu and his works. Before reading this collection, I had primarily thought of Zhang both as a magazine editor and also as an organizer of various influential cartoonists’ organizations. Aside from several memorable covers of Modern Sketch 时代漫画and other magazines he was involved in during the 1930s, I had not seen much of his work as an artist. Fortunately, along with the essays, the editors choose to reprint examples of not only his covers, but also selections from his full color comics, including two pages from the Manhua Journey to the West. Zhang does not seem to have done much work in black in white, nor does he seem to have had much interest in doing simple gag strips. This may explain why he is less well known than cartoonists such as contemporaries Zhang Leping 张乐平 and Feng Zikai 丰子恺, whose black and white cartoons can be easily and cheaply reproduced without much loss in quality. Even online, color works tend to fair more poorly in transmission, since many colors cannot be accurately reproduced by the compressed image file formats which are most commonly used.

Not having access to the original book, or a reprint thereof, however, curiosity drove me to seek out an online version of Manhua Journey to the West. After almost giving up, I was finally able to find a Chinese-language art blog which had reposted the entire series of drawings, with the narration included as text below the image. For the sake of introducing Zhang’s out-of-print work to a larger audience, I’ve translated the 60 page text, as recorded on that blog, with a few edits for what seem to be transcription errors. Enjoy!

 

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Manhua Journey to the West: Part 1,  written and illustrated by Zhang Guangyu 張光宇

 

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1. 话说古时有个国王,掌理朝政,精明能干;有一夜梦里见历史老人手拿一个圆球,一手执着一册天书扬言道:“世界之大,无奇不有,你这小小的王国,算得了什 么?我把这球赠汝,将去仔细观看,里面自有千变万化!”言罢把球郑重递与国王,国王接过来待又问:“你这本天书也能送给我吗?”老人道:“慢来!慢来!” 说罢便不见了形迹。

It is said that in ancient times there was a king, who was capable and efficient in dealing with affairs of state; in a dream he saw Father Time carrying a sphere in one hand, and in the other a celestial tome, warning him, “In the vastness of the world, there is no limit to the extraordinary things that exist. What does your teeny tiny kingdom amount to compared to all of this? I gift this sphere unto you, study it closely, for it contains the myriad changes and the countless permutations!” His words completed, he handed the sphere to the king, who took it asking, “Will you gift your celestial tome to me as well?” Father Time said, “One thing at a time! One thing at a time!” and with that, disappeared.

 

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2. 国王从梦中惊醒,那个圆球果然还在手中,仔细一看,原来是个浑圆水晶球,上面没有什么东西可看,只见球的中心透亮发光,渐渐的显出花样来了。

The king awoke from his dream only to discover that the sphere was still in his hands. Studying it closely, he found that it was a perfectly round crystal ball, with nothing visible on its surface, aside from the fact that the center of the sphere was translucent and glowing. Slowly but surely patterns began to emerge.

 

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3. 原来是一幅“山海舆地图”,连自己的王国也发现在一个角落里。

It turns out that it was a “map of the mountains and seas,” in one corner of which he was even able to find his own kingdom.

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The Many Faces of Sun Wukong: Three Classic Cartoon Adaptations of Journey to the West

Few figures in Chinese mythology seem better suited to being adapted to cartoons than the Monkey King, Sun Wukong 孙悟空:

khoo_monkey

Source:  James Khoo Fuk-lung’s (邱福龍) The Sage King,Issue 1, 2002.

Certainly, Nezha 哪吒 has found some success through his own films and cartoons, such as the classic 1979 Cultural Revolution parable, Nezha Conquers the Dragon King 哪吒闹海. And arguably Guangyu 關羽 , Zhuge Liang 諸葛亮, and Liu Bei 劉備 etc of popular video games such as Dynasty Warriors 真‧三國無双 and manhua series such as Lee Chi Ching’s 李志清 Record of the Three Kingdoms 三國志 share more in common with their mythological counterparts of Chinese folk religion than they do with the real-life historical figures whose names they borrow.

Even so, Sun Wukong surpasses them all. Reading his exploits in the Ming vernacular novel Journey to West 西游記 brings to mind a Looney Toon or Silly Symphony, some 500 years before Bugs Bunny ever delivered his first wisecrack. Consider the following passage:

 “Since hearing the Way,” Sun Wukong said, “I have mastered the seventy−two earthly transformations. My somersault cloud has outstanding magical powers. I know how to conceal myself and vanish. I can make spells and end them. I can reach the sky and find my way into the earth. I can travel under the sun or moon without leaving a shadow or go through metal or stone freely. I can’t be drowned by water or burned by fire. There’s nowhere I cannot go.”1

In another, even more graphic passage, Monkey brags:

Cut off my head and I’ll still go on talking,
Lop off my arms and I’ll sock you another.
Chop off my legs and I’ll carry on walking,
Carve up my guts and I’ll put them together.
“When anyone makes a meat dumpling
I take it and down it in one.
To bath in hot oil is really quite nice,
A warm tub that makes all the dirt gone.2

Indestructibility is of course, is perhaps the defining characteristics of a cartoon, brought to it’s logical conclusion by The Simpsons’ classic cartoon-within-a-cartoon, The Itchy and Scratchy Show:

Like Itchy and Scratchy, Sun Wukong makes the ultra-violence of Anthony Burgess’ A Clockwork Orange look tame by comparison. To give just one of innumerable examples, consider the following scene in Chapter 44 of Journey to the West when Sun Wukong is gets fed up with asking two Taosist priests to let a group of 500 captured Buddhist monks go:

“We couldn’t possibly let them go,” the priests said.
“You couldn’t?” said Monkey.
“No,” the priests replied. By the time he had asked this and been given the same answer three times he was in
a terrible rage. He produced his iron cudgel from his ear, created a spell with his hands, made it as thick as a
rice bowl, swung it, and brought it down on the Taoists’ faces. The poor Taoists

Fell to the ground with their blood gushing out and their heads split open,

Wounds that were gaping wide, brains scattered everywhere, both necks broken.3

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  1. Wu, Cheng’en. Journey to the West. Translated by W. J. F. Jenner. Beijing: Foreign Languages Press, 2003, Chapter 3. []
  2. Wu, Cheng’en, Chapter 46. []
  3. Wu, Cheng’en, Chapter 44. []

Interview with Wang “Rollin” Rong: Of Course I Want to be Famous

Thanks to posts like this and this, Wang “Rollin” Wong’s “Chick Chick” has been viewed over 11 million times in the 7 weeks since it was first posted to YouTube on October 22, 2014. If you haven’t watched it yet, it’s worth a few minutes of your time to contemplate in all of it’s bat-shit crazy glory:

Victor Mair has written about the use of animal sound in the song on Language Log and Boing Boing and others have suggested that it could become the “song of the year,” or “the next Gangnam Style.” While Wang’s success is nothing to scoff at, as a point of comparison, Psy’s hypnotic ballad clocked over 10 times as many hits in the first two months after being posted on YouTube, meaning that “Cluck Cluck” is literally an order of magnitude less viral than the Korean megahit.

Still, for China nerds, anything that gets China in the news for wackiness is a cause for celebration:

wang_rollin_wang_chickchick

In China, however, the fact Wang Rong is appearing on the websites of Time magazine and major other American media outlets seems to be causing a certain amount of hand-wringing on the part Chinese netizens and journalists, who are seem embarrassed that a cheesy song like this is attracting so much attention. One newspaper, The Mirror, managed to track her down for an interview, which I’ve translated below:

The Mirror 11/17 The singer Wang Rong, who first rose to fame with her 2007 song “I’m not Huang Rong” but has since fallen off the radar, is attracting attention again with her latest ‘viral tune’ “Chick Chick.” The song, which is entirely made up of lines like “chicken cluck cluck day,” “little chick cluck cluck day,” “rooster whoa whoa whoa” has attracted both both attention and scorn. Yesterday, Wang Rong agreed to an interview with The Mirror in Beijing.

法制晚报11月17日讯 因《我不是黄蓉》走红的歌手王蓉,沉寂多时,最近“神曲”《小鸡小鸡》再度备受关注。全篇都是“母鸡咕咕day”、“小鸡咕咕day”、“公鸡喔喔喔”的这首歌,引来关注的同时也招来了骂声。昨日王蓉在北京接受了《法制晚报》记者的专访。

I don’t care about the critics, my ‘viral tune’ came from a dream

The Mirror: How did you come up with this song?

Wang Rong: This song originally came from a dream I had. It was a really happy dream, where kittens, chicks, and ducklings looked like they were having a meeting, talking about really trivial stuff, like oh, today I laid an egg, and then I lost something, clucking and quacking away in disagreement. It was really cute. I could understand what they were saying though, just like in fairy tales. So when I woke up I decided I wanted to turn my dream into a song.

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ICAF 2014: Where Everybody Knows Your Name

Last week I had the pleasure of attending the International Comic Arts Forum at the Billy Ireland Cartoon Library and Museum at the Ohio State University:

ICAF 2014

Going into ICAF, I really didn’t know what to expect, but like other first time attendees I was immediately struck by how friendly and outgoing everyone was. There was very little sense of the hierarchy that one often gets in more hoary academic circles. Instead, I found myself happily immersed in a group of fellow comic book fans and scholars, who were as excited to hear about my research as I was to hear about theirs.

As compared with the academic conferences and comic cons that I’ve attended in the past,1 it felt a little bit like a small indie comic fest, with the key difference being that the discussion of comics was being placed on the same level as the production of comics. I think this is something that other, non-academic comic fests could learn from ICAF. Unlike other media, such as film, I’ve found that the line between creator and critic is much less well-defined in comics. Sitting in the audience for panels, I noticed many attendees doodling in the notebooks provided by Ohio State. This artwork was enthusiastically shared online alongside more traditional commentary, and one presenter even made a comic book version of her presentation!

ICAF Doodles

 Source: Charles Hatfield

I’m entirely why comics studies as a field is so much more open to this kind of experimentation than other fields. Maybe it is because comics are (relatively) easy to make? Or maybe it is because comics are traditionally a ‘low’ medium so critics of comics are more willing to step into the role of creator? (Or maybe I’m just not familiar enough with other fields! The French New Wave director François Truffaut, for example, was a critic before becoming a director.)

The other aspect of ICAF that really struck me was the commitment to expanding the conversation beyond Anglophone North-American comics. During my panel, for example, my presentation on Li Kunwu and Philippe Ôtié’s graphic novel A Chinese Life, got people talking about the impact of State censorship on film and comics. Paul Morton’s presentation on the Serbian cartoonist Aleksandar Zograf likewise brought up questions of  the role of comics in representing history, as did Elizabeth Nijdam’s presentation on Anke Feuchtenberger and other post-1989 East German cartoonists, and Héctor Fernández’s engaging presentation on the Argentinian comic book Alvar Mayor.

Picture1

Detail from Li Kunwu and Philippe Ôtié’s 2010 A Chinese Life

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  1. In 2010, I participated in an undergraduate conference for McNair Scholars at Portland State, and in 2013 I organized the graduate conference for the Asian Studies Department at UBC. I’ve also been to the San Diego Comic Con a couple of times, as well as the Stumptown Comics Fest, the Portland Zine Symposium, and for the first time this year, the Vancouver Comic Arts Fest. []

Infographic Department of the CCP (Part 2 of 5): The Three Unswerving Perseverances

This is part 2 of a five part translation of infographic referred to as the “Hong Kong ‘Occupy Central’ Ten Questions Infographic Version” 香港 “占中” 十问 漫画版 that was published on Weibo Friday, October 4, 2014, in response to the then ongoing Occupy Central protests in Hong Kong. Read more about the background of this info-ganda here.

 ccp_hk_info (10)

Question 3: Why do we say that the central government’s basic policy guidelines regarding Hong Kong haven’t changed, and will not change, besides which has always been Hong Kong’s greatest supporter ever since it’s return to the mainland?

“The Three Unswerving Perseverances” 三个坚定不移
• Unswervingly persevere in implementing the “one country two systems policy and basic law;
• Unswervingly persevere in supporting Hong Kong’s lawful advance into democratic development;
• Unswervingly persevere in safe-guarding Hong Kong’s long term prosperity and stability.
[Box] In reality, for the last 17 years, the central government has been Hong Kong’s greatest supporter.
“The Eight Embodiments” 八个体现
[From left to right.]

  1. Be trustworthy in politics.
  2. In financial administration, do not collect taxes.
  3. In development, give special protection.
  4. In trade, do not collect customs duties.
  5. In travel, support for all people.
  6. In economics, willingly provide backup assistance.
  7. In the lives of the people, first rate care.
  8. In accordance with Hong Kong’s Basic Law and the regulatory procedures of international organizations and international conferences, strongly support participation in international affairs.
ccp_hk_info (11)

Question 4: What is the essential reason 本质原因 for “Occupy Central”?

The Decision of National People’s Congress regarding the election of the Chief Executive Officer of the Hong Kong Special Administrative Region has give the representatives of foreign powers a difficult to cross threshold to seize the highest level of political power in Hong Kong.

[Stone monument with three representatives of foreign powers loitering in front, one labeled USA, one wearing an American flag shirt, and one looking vaguely British? Monument reads:

The 12th National People’s Congress Standing Committee, the 10th Conference. Starting in 2017, the Hong Kong Special Administrative Region Chief Executive Officer Election can use the method brought about by universal suffrage.]

Accepting the National People’s Congress joint decision —> means that –>

The opposition party which has for many years been supported by the West will spend a long time pointlessly trying to seize the office of the Chief Executive Officer of the Special Administrative Region. –>

This will make the foreign powers waste money and waste time supporting the pro-colonial Hong Kong opposition party, causing their many year attempt to control the political power in Hong Kong to come to nothing. —>

The opposition party which has received the support of foreign powers are thoroughly anxious and panicked. –>

Through “Occupy Central” they are misleading the people to participate in a large scale mass incident. –>

  • Quickly weaken the governance of the Hong Kong SAR.
  • Quickly control the right to speak.
  • Quickly expand the political survival space 政治生存空间 of the opposition party.
  • Attempt to quickly warm the political soil of political power from the right and left of the opposition party.

TO BE CONTINUED…

Infographic Department of the CCP (Part 1 of 5)

This is part 1 of a five part translation of infographic referred to as the “Hong Kong ‘Occupy Central’ Ten Questions Infographic Version” 香港 “占中” 十问 漫画版1 that was published on Weibo Friday, October 4, 2014, in response to the ongoing Occupy Central protests in Hong Kong. It has since circulated in Chinese state media reports, inspiring Didi Tatlow to write a short article about it for Sinosphere, the China blog of The New York Times. Although the authorship is, as Tatlow points out, “unclear” given the wide circulation it has received in state media, it seems likely that it was created by the Publicity Propaganda Department of the Chinese Communist Party 中共中央宣传部,  or a related organ. Regardless of who created it, it is a great example of contemporary Chinese propaganda:

Hong Kong Occupy Central Ten Questions - Question 1

Hong Kong “Occupy Central” Ten Questions

Signs: Occupy Central! Peace!

Question 1: How did Hong Kong’s “Occupy Central” start?

Occupy Central” refers to the illegal gathering which is currently taking place in our nation’s Hong Kong Special Administrative Region.

“Occupy Central” The full name is “Occupy Central with Love and Peace” 让爱与和平占领中环, the abbreviation is “Peacefully Occupy Central” 和平占中 or “Occupy Central” 占中.

March 27, 2013, proposed—–September 28, 2014, officially began.

Sign: Peace.

In recent years, the “Occupy” movement has appeared in many countries, and it has already become an important form of street politics 街头政治 it’s a important method for parts of society, in particular young and vigorous 血气方刚 students, to publicly express their political demands 政治诉求, and express even stronger spirit of confrontation 对抗性.

The kind of excited confrontational expression of demands [shown by] the “Occupy Central” activity -> will often lead to bloody conflicts and social unrest in countries where there is mood of serious antagonism.

In any country, they are always illegal and the police always have the right the use the law to deal 处置 with them.

question2

Question 2: August 31, 2014, what did the standing committee of the National People’s Congress 全国人大常委会 actually say about the decision made regarding the Hong Kong problem?

Starting in 2017, the Hong Kong Special Administrative Region Chief Executive Officer Election 香港特别行政区行政长官选举 can use the method brought about by universal suffrage 可以实行由普选产生的办法.

–The 12th National People’s Congress Standing Committee, the 10th Conference passed the ” Decision of the Standing Committee of the National People’s Congress on Issues Relating to the Selection of the Chief Executive of the Hong Kong Special Administrative Region by Universal Suffrage and on the Method for Forming the Legislative Council of the Hong Kong Special Administrative Region in the Year 2016.

1. At the time of universal suffrage: A council is formed to nominate candidates which has wide representationality.

2. According to a democratic process, candidates are nominated.  Every candidate must receive a majority support from the nomination committee. This will produce two to three candidates for the Chief Executive Officer.

3. Qualified voters 和资格选民 of the Hong Kong Administrative Region have the right to choose the Chief Executive Officer and according to the law will choose a Chief Executive Officer.

Following the results of universal suffrage, the Central People’s Government will appoint 任命 [the winning candidate to the position of Chief Executive Officer].

CONTINUED IN PART 2…

  1. It’s interesting to note that in Chinese the word for “comics” and “cartoons” manhua is also used to describe infographics like this. []

Wu Youru: The “First” Chinese Cartoonist

Firsts are always controversial. If the first Chinese cartoonist was the student of another, earlier cartoonist or proto-cartoonist, either by instruction or by inspiration, then he wasn’t really the first Chinese cartoonist, was he?

In a way, it all depends on how broadly or narrowly you choose to define the word “cartoon,” or kǎtōng 卡通 or “comics” mànhuà 漫畫 in Chinese. Strictly speaking, the first time the word “manhua” was used to describe a cartoon-like drawing by a Chinese artist occurred when Zheng Zhenduo 鄭振鐸 published drawings by Feng Zikai 豐子愷 under that name in the periodical Literature Weekly 文學周刊  in 1925. Most scholars agree however that Feng’s work represents a synthesis of earlier works. Geremie R. Barmé, for example, has found particularly strong stylistic and thematic resemblances to the popular Japanese artist Takehisa Yumeji 竹久夢二 (1884-1934) whose work Feng was exposed to while studying abroad for 10 months in 1921.1

Chinese scholars Bi Keguan 畢克官 and Huang Yuanlin 黃遠林, meanwhile, have “[traced] a genealogy back to such pre-modern proto-cartoons as stone etchings (shike 石刻) from the Eastern Han dynasty (25–220 CE) and humorous brush paintings from the Ming dynasty (1368–1644).”2 These stone etchings were likely based on earlier works in more ephemeral media, like wood or paper, which themselves would have found inspiration in the oral tradition.

In short, it’s cartoonists all the way down.

More importantly, perhaps, as Tom Gunning points out in his landmark essay on “the first” fictional and comedic film (the Lumiere brothers’ L’Arroseur arrosé), the whole process of arguing over who is standing on whose shoulders can get in the way of looking at things which really matter, or as he puts it, “the issues history involves.” Even so, Gunning makes a good argument for paying attention to so-called “firsts” not so much out of respect for their chronological precedence, but instead to consider the ways in which they set a precedent for works yet to come:

“Firsts” are the bane of film history. Not only are they usually dubious (given how many films have disappeared), they also obscure the issues history involves. If this Lumiere film has a significance for the history and theory of film comedy…that significance comes precisely from the films that came after it, from the way it set up a widely imitated prototype.3

In this spirit, I think a strong argument can be made that it was not until the last decade of the 18th century that works which meaningfully anticipate manhua began to emerge, and that moreover the most influential “cartoonist” during this time period was the mysterious Wu Youru 吳友如 (1841-5?-1893?), one the most prolific “newspainters” of the late-Qing who created illustrations for the Dianshizhai Pictorial 點石齋畫報, published by the British entrepreneur Ernest Major’s 美查 Dianshizhai lithographic press4 in Shanghai from May 8, 1884, to August 16, 1898.5

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  1. Geremie Barmé, An Artistic Exile: A Life of Feng Zikai (1898-1975) (University of California Press, 2002), pp. 52–71. []
  2. Christopher Rea, ‘He’ll Roast All Subjects That May Need the Roasting’, in Asian Punches – A Transcultural Affair, ed. by Hans Harder and Barbara Mittler, pp. 389–422 (p. 392); Keguan Bi [毕克官], 黄远林 and Yuanlin Huang, Zhongguo manhua shi 中國漫畫史 [A History of Manhua in China] (Beijing: Wenhua yishu chubanshe, 1986), Beijing. []
  3. Tom Gunning, ‘Crazy Machines in the Garden of Forking Paths: Mischief Gags and the Origins of American Film Comedy’, in Classical Hollywood Comedy, ed. by Kristine Brunovska Karnick and Henry Jenkins (New York: Routledge, 1995), pp. 87–105 (p. 88). []
  4. itself a part of the larger press, Shenbaoguan 申報館, responsible for the first newspaper in China, the Shenbao 申報 []
  5. Wagner, Rudolf G., ‘Joining the Global Imaginaire’, in Joining the Global Public: Word, Image, and City in Early Chinese Newspapers, 1870-1910 (SUNY Press, 2012), p. 131. It should be noted that Ernest Major himself left Shanghai in 1889, at which time the Shenbaoguan, and the Dianshizhai along with it, came under new management. Wu Youru left the press around the same time to start his own illustrated periodical, the Feiyingge Pictorial 飛影閣畫報. []