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The Effects of the Colonization of Hong Kong
The present situation in Hong Kong
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Often when we talk about culture and belonging, cultural identity is a large component which follows up the traditions, values and customs practised by a group. The most prominent concern there is with Hong Kong’s political and social situation is the issue of independence, nationalism and identity. Hong Kong’s political identity and struggle, although has extensive history, prevails today. The identity crisis began in the year 1997. On July 1st, Hong Kong was handed over back to the People’s Republic of China (PRC); acquiring the title of being a Special Administrative Region (SAR) of the PRC. This is only a temporary title, however, as on July 1, 2046, Hong Kong will lose its SAR status, and become a regular state of the PRC. Hence, HKSAR would never really have an independent identity since the colonial regime was just being replaced by another supremacy.
Like any cultured, or rather culturally developing society, Hong Kong developed its own Arts, in terms of visual arts, cinema, music and theatre. Most of the cultural movements during the postcolonial period have glimpses of the colonial time.. After the handover, the arts were all greatly influenced by the British. Several local artists argue that there has been no ‘collective memory’ of the city and its culture through the arts (Lau, 1997). Additionally, since the political movements went from a ‘liberal’ to a more controlling, communist regime, there was definitely more oppression and need for expression by the locals–the arts were an appropriate method of doing so. As the British ruled for 99 years in Hong Kong, their influence was, or even is evident today be it architecture, theatre, cinema or visual arts. The large-scale development that occured in Hong Kong during...
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... Lau, ed., ibid.
David Clarke, Hong Kong Art: Culture and Decolonization (London: Reaktion, 2001)
Clarke, David Subaltern Writing, Tsang Tsou Choi: the King of Kowloon, Art Asia Pacific issue 29, 2001- Art
Abbas, M. A.. Hong Kong: culture and the politics of disappearance. Minneapolis: University of Minnesota Press, 1997.
Pomfret, James. "HK mourns graffiti king and his vanishing art." Reuters. http://www.reuters.com/article/2007/07/26/us-hongkong-art-graffitiking-idUSL263773520070726 (accessed March11, 2014).
Ho, Oscar. "The Problem with Politics: An Interview with Oscar Ho." Yishu: Journal of
Contemporary Chinese Art 4 (2005): 10-13.
Cartier, Carolyn. "Image, Precariousness and the Logic of Cultural Production in Hong Kong."
Clarke, David . "The Culture of a Border within: Hong Kong Art and China." Art Journal 59
Chicago formatting by BibMe.org.
DuVernet, Sylvia. Canada-China cultural exchanges: centered in the 1970's but beginning with Dr. Henry Norman Bethune. S.l.: S. DuVernet], 1989.
I learned about many significant artwork and artist in this class. This class provided me with a better understanding of the history of the world Art, but also helped me understand the development of art style. However, among all of these precious pieces of artwork, there are two special ones that caught my attention: The Chinese Qin Terracotta Warriors and The Haniwa. Each of them represents the artist’s stylistic characteristics and cultural context. Although they represented different art of rulers, historical values, and scenes, there were visible similarities.
Schoenhals, Michael. China's Cultural Revolution, 1966-1969: Not a Dinner Party. Armonk, NY: M.E. Sharpe, 1996. Print.
In his 1937 film Street Angel, Yuan explores the inequities facing Shanghai’s urban proletariat, an often-overlooked dimension of Chinese society. The popular imagination more readily envisions the agrarian systems that governed China before 1919 and after 1949, but capitalism thrived in Shanghai during that thirty-year buffer between feudalism and Communism. This flirtation with the free market engendered an urban working class, which faced tribulations and injustices that supplied Shanghai’s leftist filmmakers with ample subject matter. Restrained by Kuomintang censorship from directly attacking Chinese capitalism, Yuan employs melodrama to expose Street Angel’s bourgeois audience to the plight of the urban poor. Yuan presents capitalist Shanghai as a binary and deeply unequal society, at odds with the “more pluralistic sense of cosmopolitanism” desired by leftist filmmakers of the 1930s (Pang 62).
Chu, Shuangyue. Hong Kong Nostalgia Movies: Pursuing and Constructing Identity. Beijing: China Film Press, 2011. Print.
Tung, R. J. (1980). A portrait of lost Tibet. New York: Holt, Rinehart and Winston.
Interregnum, painted by the Chinese artist Hung Liu, is a massive oil painting created circa 2002. With the intentional application of several principles and elements of art in her work, Liu effectively depicts her late Asian culture’s traditional aspects while also exposing the harsh reality of China’s Communist society. Hung Liu incorporates a variety of styles into Interregnum while also utilizing color and line to visually communicate the subject matter to the viewer. In a formal interpretation of this work, the overarching theme of Interregnum will be explored and described, focusing on the particular values sought out by the artist Hung Liu.
Hong Kong Reading - "The Book of the Year" Through imperialism, British rule encouraged industrialization and modernization which led to visible growth in the economy as the city is described as a trade center and important in manufacturing and banking, which suggests that the industries and businesses prospered. Additionally, the fear of Chinese rule suggests that businesses operated better under British rule, which shows how imperialism improved the lives of the people of Hong Kong compared to the government before imperial rule. The way that citizens of Hong Kong left the colony before it was returned to China further highlights the different effects of British rule and Chinese rule on the people, suggesting that British rule was preferred by the citizens of Hong Kong which is why they left rather than live under Chinese rule. This implies that the colonized people considered Great Britain’s imperialist rule to be better than the government before which was Chinese. This demonstrates that imperialism improved the lives of the colonized people because it helped the economy grow and prosper.
The Chinese diaspora that initially settled in Vancouver has spread even further, to places like Richmond and Surrey, leaving Chinatown without the hustle and bustle As Chinatown's population ageing, non-Chinese businesses moving into the neighbourhood and condo projects underway, there are fears of gentrification and loss of its identity. In one of our photos, taken in the Dr. Sun Yat Shen Classical Chinese Garden, we can already see tall, newly developed buildings constructed on the edges of Chinatown. With all these new condos and business invading Chinatown, it is changing the community and the traditions in Chinatown that have been passed on for decades. Furthermore, the traditional language in Chinatown is disappearing. Cantonese is the traditional language of Chinese immigrants Canada. As such, its use reflects the tradition from home in China, the tradition of one's parents and grandparents, and the tradition of Chinatown. Chinatown’s history comes from all the racist policies that formed that community, those businesses — that’s where things were birthed out of, forming pieces that complete Chinatown. If one of the pieces is lost, it is forever
Modernization in the 1980s paved the way for the Hong Kong New Wave, as the studio system set up in the 1950s was dismantled, the film industry experienced more freedom. Since decolonization was heavily present 75% of Hong Kong’s box office revenue were home grown movies, while the meager 15% was left for the foreign market. As one can see the political context of Ho...
Moore, H. 1994. “Trinh T. Minh-ha Observed: Anthropology and Others.” Pp. 115-137 in Visualizing Theory, Ed. Lucien Taylor. New York: Routledge.
..., he acknowledges and reinterprets traditional Chinese art in his works. This is his mode of expression via shanshui tradition, and his ways of thinking, viewing and perceiving are infiltrated by the literati ethos. He works in the computer with his countless digital photographs, he creates virtual city landscape, combining the countless small format snapshots in a way that imitate the characteristic structure and composition of the classical shanshui. In his works, we can see that it always visualizes how China is developing and illustrates the consequences of modernization, globalization and the destruction of China’s ecological equilibrium caused by the speedy growth of its megacities over the past few decades. Yang said, “ The media… is not important, no matter what method you use to create, to maintain the creative spirit of the ancients is the most import.”1
By 1971, the Cultural Revolution in China had ended in failure and conditions in Hong Kong calmed,” Gloria Lannom states, yet it took a while for Hong Kong to rebuild its economic standings because of this fact.
Hsueh, Chun- tu, The Chinese Revolution of 1911: New Perspectives (Hong Kong: Joint _____Publishing Co., 1986), pp.1-15, 119-131, 139-171
... "Indigenous or Foreign?: A Look at the Origins of the Monkey Hero Sun Wukong,"Sino-Platonic Papers, 81 (September 1998)