No sex work under communism: by 1951, all the brothels were closed and the workers sent to be rehabilitated and retrained. Love in the Wasteland 遗落荒原的爱 (1994) is about some of those women, made at a time when market reforms and social chaos had revived the profession.
In the '50s, a group of women liberated from brothels has arrived under assumed names at a reclamation settlement in the Northeast. One of the agricultural workers named Ji Gang 纪刚 (Chen Xiguang 陈希光) falls in love with one of the women, Wen Xiu 文秀 (Song Jia 宋佳).
One of the other women is unlucky enough to run into a former client, who recognizes her. Wen Xiu is also exposed. She's already pregnant with Ji Gang's child, but he rejects her. She ends up marrying the mute Wu Qi 吴起 (Li Xinmin 李心敏), who dies soon after.
Ji Gang supports Wen Xiu and the child from afar, dropping off firewood, defending the boy from bullying, and sending him money when he goes away to college. It feels like an older film, but its lack of a healthy ideological message marks it out as a film of the 1990s.
It's not unlike the stories of oppressed old society 旧社会 women that make it into films of the '60s and '70s, but here, the Party doesn't provide salvation. Ji Gang, the head of the production brigade, is the only real authority figure, and he abandons a pregnant woman.
Despite the specific history that takes the women to the Northeast, it feels more like a comment on the sexual politics of the present than those of socialist China, especially in comparison with another film of the same year: Blush 红粉, based on the Su Tong 苏童 novel...
...which is far more clearly about the time its set (Shanghai in the 1950s) and life under Maoism. You can enjoy Love in the Wasteland here... v.youku.com/v_show/id_XNDg…
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Guan Hu's 管虎 Dirt 头发乱了 (1994) was made possible by hundred grand from a trading company attached to a state-owned chemical manufacturer, eighteen grand of which was paid to an obscure state studio to claim the film—but it was still held up for over a year before release.
Yingjin Zhang gives us the financing story in "Rebel without a Cause? China's New Urban Generation and Postsocialist Filmmaking." Compared to earlier films like, say, Rock Kids 摇滚青年 (1988), which celebrated within the boundaries, this was an attempt at a countercultural film.
Unlike Beijing Bastards 北京杂种 (1993), it's not a celebration of provocation, but a sad, nostalgic film. A young woman (Kong Lin孔琳) returns to Beijing after leaving for Guangzhou as a kid, reuniting with her old friends: one a rock musician (Geng Le 耿乐), the other a cop.
Comfort Women Unit 74 慰安妇七十四分队 (1994) (Douban suggests "Prostitute 74th Branch") is not a well-known movie. I wonder why a Russian man has chosen to produce a deadpan amateur dub. But it's still interesting...
The only alternative is a degraded Youku clip. An interesting film, which I expected might be like Doomsday Killer 末日杀手 (1993) (campy guizisploitation) or Death Camp Escape 冲出死亡营 (1993) (a dark, critical look at human nature, coincidentally set during the war).
This is very slightly more ideologically and spiritually sound, with the message of feminine solidarity undercut only slightly by the very 1990s scenes that invite the viewer to ogle the comfort women.
When I saw Lou Ye's 娄烨 Don't Be Young 危情少女 (1994?) was a horror film available with English subtitles, I moved it down the list until I could watch it with my girlfriend. I wouldn't subject her to Summer Palace 颐和园 and I couldn't sit through it again—but this is better.
Qu Ying 瞿颖 (we just saw her in Flying Centipede 飞天蜈蚣 from the same year) is a mental patient in love with a doctor (You Yong 尤勇), who is himself being lusted after by a nurse (Nai An 耐安). In her dream, her mother that killed herself reveals the location of a map.
There's a side story about the murder of a doctor, a cover up by a nurse, and a blackmail attempt, but most of the film is taken up by Qu Ying's character trying to figure out why her mother killed herself, and where her father is. You know I'm bad at recounting plots.
Leftist fantasists are good with critiques of the Western media and intelligence but struggle to lay out actual facts. A history of Xinjiang that starts on June 4th, 1989 and skips quickly to September 11th, 2001 makes it very hard to come to an understanding of the region.
Take 1979 as the start date, and there are attempts to reestablish central control combined with protests for ethnic self-determination, most notably in 1985 and 1988. The inciting incident for protests in May of 1989 was a book—Sexual Customs 性风俗—seen as insulting Islam.
Though the '80s, the local secular elite was pushed to get family planning on track. Han population was dropping. And Han in-migration and divisive agricultural policies were seen as possible solution to underdevelopment in the Tarim Basin, which was seen as a cause of unrest.
Debunked. You probably don't need to protest, though, when immigration is mostly restricted to laborers with no prospect of settling down, and the low numbers seem to include even foreign students... I mean, nobody protests immigration in Saudi Arabia, either.
There are ethnic enclaves and a great underground Asian market (and the roujiamo stalls) around Ueno, but he means Ameyoko. The guys selling kebabs are there for the tourists, as are the African guys, who sell bootleg T-shirts. "Korean novelty snacks" is the new Arirang location.
Abe, under pressure from corporate Japan to bring them workers, had to cross my heart hope to die promise that guest workers were just that and would under no circumstances be allowed to settle in Japan. japantimes.co.jp/news/2018/12/3…
Cao Fengze 曹丰泽 said "Caoism itself cannot be explained" 曹学本身是不能被解释的 (techreview.social/11). A Caoist 曹学 acolyte comes close to summing up the master's message in this call to consider the lobster. He hits all the main points: involution 内卷, Africa, 大house...
"If you're sitting in East Asia eating eighty bucks a pound crayfish, that's involution; if you're in Africa eating them at eighty cents a pound, that's not involution" 想吃龙虾,在东亚吃80块一斤的小龙虾就是内卷,在非洲吃8分钱一斤的就不是内卷。If you're familiar with...
...the term involution, it won't help you much, the way he uses it. The crude idea is that output per worker grows with development, but that connection is eventually broken, leading to decreased output. Cao applies this at a more granular, individual level, I would say.