Abstract
Gold sparked an international migration to California—Chinese actors were included—in the mid-nineteenth century. San Francisco’s Chinatown became the first contact zone of Sino-American theatre. On the other side of the Pacific Ocean, a different breed of seekers, Western Imperialists and colonialists, were embarking on a migration of a different direction. Nineteenth-century China was itself a freshly discovered gold mine that attracted many Western colonial powers. The newly introduced colonial forces challenged the existing authorities, and the populace had to negotiate their survival with the two powers; at the same time, they struggled to maintain a sense of Chinese national identity. Theatre, where meaning is generated and interpreted through public expression, offered a unique space in which an ideal Chinese identity could be performed and reinforced. This theatrical performance of Chinese national identity took place both on the local level, in traditional regional operas, and on the International level, in Western-styled modern theatre. Both performances can be seen as a response to and commentary on contemporary affairs and an exemplary model for solving crises; they were a mirror to life and a mirror for life.
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Notes
See Prasenjit Duara, Rescuing History from the Nation: Questioning Narratives of Modern China (Chicago: University of Chicago Press, 1995), 65–69.
See John K. Fairbank ed. The Cambridge History of China, Late Ch’ing 1800–1911, part 1 (Cambridge: Cambridge University Press, 1978), 10
See Lin’s letter to Victoria, in John K. Fairbank and Ssu-yü Teng et al., eds., Chinas Response to the West: A Documentary Survey 1839–1923 (New York: Atheneum, 1954), 24–28.
Wei Yuan, The Illustrated Treatise on the Maritime Kingdoms (Haiguo tuzht) (Taipei: Chengwen, 1966), 1
Gao Zonglu’s collection of letters by these students offers an interesting personal view of being such intercultural new Chinese. In a curious echo of the relationship between white middle-class women and Chinese servants discussed in the previous chapter, a similar sentiment can be detected here. Many letters from the students were written to their American mothers or educators after they had returned home. Many students had converted to Christianity and grown accustomed to American life. Their letters expressed their nostalgia for their new home and their resentment of their backward old home. Critics see their conversion to Christianity and marriage to American women as unpatriotic or un-Chinese. See Gao Zonglu, ed. and trans., Collected Letters from Chinese Students in America (Zhongguo liumei youtong shuxinji) (Taipei: Zhuanji wenxue, 1986).
Frantz Fanon, “The Fact of Blackness,” in Black Skin, White Masks, trans. Charles Lam Markmann (New York: Grove Press, 1967), 109–140.
This lecture (“Qu’est-ce qu’une nation?”) was originally delivered in 1882 at the Sorbonne. See Ernest Renan, “What is a nation?” trans. Martin Thorn, in Nation and Narration, ed. Homi K. Bhabha (London and New York: Routledge, 1990), 8–22.
Jyoti Puri, Encountering Nationalism (Maiden, MA: Blackwell Publishing, 2004), 46.
Ernest Gellner, Nations and Nationalism (Oxford: Basil Blackwell, 1983), 57.
For an introduction to the relation between newspapers and political reforms around this time, see Chen Yushen, The History of the Newspaper Business in Late Qing (Wan Qing baoye shi) (Jinan: Shandong huabao, 2003), 72–169.
John Plamenatz, “Two Types of Nationalism,” in Nationalism: The Nature and Evolution of an Idea, ed. Eugene Kamenka, (Canberra: Australian National University Press, 1973) 22–36.
For the influence of Japanese modern theatre on Chinese spoken drama, see Huang Aihua, Chinas Early Drama and Japan (Zhongguo zaoqi huajuyu Riben) (Changsha: Yuelu Shushe, 2001).
Ouyang Yuqian, The Complete Works of Ouyang Yuqian (Ouyang Yuqian quanji) (Shanghai: Wenyi, 1990a), 6: 15–16.
Homi Bhabha, “Of Mimicry and Man: The Ambivalence of Colonial Discourse,” in Location of Culture (London and New York: Routledge, 1994), 85–92.
See Wu Ruo et al., The History of Chinese Spoken Drama (Zhongguo huaju shi) (Taipei: Xingzhengyuan wenhua jianshe weiyuanhui, 1985), 19–20.
Julia Kristeva, Powers of Horror: An Essay on Abjection, trans. Leon S. Roudiez (New York: Columbia University Press, 1982), 3–6.
Frantz Fanon, “On National Culture,” in The Wretched of the Earth, trans. Constance Farrington (New York: Grove Press, 1968), 169–170.
The Xiongnu were a seminomadic ethnic group whose territory lay to the north of Han China. Their great military strength often posed a threat to China throughout history. Gold and alliance marriages were common diplomatic tools for dealing with the Xiongnu when military action failed. Ban Gu’s History of the Han Dynasty (Hanshu) (Beijing: Zhonghua, 1983)
Authored by a certain Xueqiao Zhuren (a pseudonym), this novel, the earliest extant version of which dates to 1809, was itself an expansion of the anonymous Ming chuanqi drama Appeasing the Barbarians (Herongji), printed in the Wanli period (1573–1619). See Xueqiao Zhuren, The Wonderful Karma of Double Phoenixes (Shuangfeng qiyuan) (Taipei: Shuangdi, 1995).
For certain aspects of TheWonderful Karma of Double Phoenixes and its connection to local border-crossing drama, also see Daphne Pi-Wei Lei, “Envisioning New Borders for the Old China in Late Qing Fiction and Local Drama,” in Political Frontiers, Ethnic Boundaries, and Human Geographies in Chinese History, eds. Nicola Di Cosmo and Don J. Wyatt (London and New York: RoutledgeCurzon, 2003), 373–397.
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© 2006 Daphne Pi-Wei Lei
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Lei, D.PW. (2006). Local, National, and International Performance of Barbarians at the Turn of the Twentieth Century. In: Operatic China. Palgrave Studies in Theatre and Performance History. Palgrave Macmillan, New York. https://doi.org/10.1007/978-1-137-06163-8_3
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