Abstract
The Chinese verbal art of xiangsheng 相聲 is one of a number of Chinese oral performance literature forms in the category of shuochang yishu, “speaking and singing arts.” The most common format is a kind of rapid-fire humorous dialogue between a “straight man” and a jokester, who explore topics as varied as Peking Opera, folk customs, and social issues. When Mao took power in 1949, xiangsheng was cleansed of “unhealthy” or “feudal” content and incorporated into the propaganda agenda of the arts, used as a tool for education and indoctrination. Humor and satire being the core of xiangsheng performance, the art form often fell afoul of the censors as it attempted to balance the Party’s requirement to edify with the audience’s preference for robust satire. This chapter traces the path of xiangsheng in its quest to retain its relevance and popularity as it negotiated the changing political winds of post-1949 China, the Reform and Opening-up period, and the present age of the Internet.
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Notes
- 1.
The standard English translation for the term is “crosstalk,” a rendering that seems to draw upon the first-tone reading of the character xiàng 相 as “mutual”, and sheng 聲 to mean “voice, speech.”
- 2.
Here and elsewhere my basic information on the art of xiangsheng is taken from several Chinese sources, including Xue (1985), Hou et al. (1980), and Hou and Xue (1981). Perry Link provides the most comprehensive and enlightening English sources (Link 1984, 2007). Some of the material in this chapter was also taken from my Master’s thesis, (The Chinese verbal art of Xiangsheng, 1989, Center for Chinese Studies, University of Michigan) and from a general history of xiangsheng (Moser 2004).
- 3.
There was a xiangsheng genre called hunkou 葷口, lit. “meat [as opposed to “vegetarian”] mouth”, which involved suggestive themes and sexual humor. A rare surviving example of this form is Niao bu jiao 《鳥不叫》, “The Birdie that Doesn’t Chirp”, transcribed and analyzed in Link (1992). The piece is performed by a man-woman team, and the “birdie” in question is a thinly-veiled euphemism for the man’s penis.
- 4.
For more on this self-referential characteristic of xiangsheng, see Moser (1990).
- 5.
The main body of xiangsheng pieces is always a memorized routine, and improvisation was never a significant factor in xiangsheng performance practice. However, we do know that performers did often improvise humor in an ad hoc fashion when the situation called for it, a practice that xiangsheng performers referred to as xiangua 現掛.
- 6.
For example, the sudden tsunami of imported digital material, VCDs, DVDs, in the mid-1990s brought about a revolution in the consumption of media products and unprecedented freedom of access to all varieties of foreign entertainment. See Moser (2006).
- 7.
Link and Zhou (2002), document examples of such anonymous grassroots humor of the 1990s.
- 8.
Please see King-fai Tam’s discussion of standup comedy in Chap. 8.
- 9.
A phrase used by journalist He Qinglian to describe the plight of Chinese news reporters, but it applies to all creative artists in China, as well.
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Moser, D. (2018). Keeping the Ci in Fengci: A Brief History of the Chinese Verbal Art of Xiangsheng . In: Tam, Kf., Wesoky, S. (eds) Not Just a Laughing Matter. The Humanities in Asia, vol 5. Springer, Singapore. https://doi.org/10.1007/978-981-10-4960-6_5
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