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    Please use this identifier to cite or link to this item: http://ccur.lib.ccu.edu.tw/handle/A095B0000Q/177


    Title: 日本作為中國民族主義中的他者─以電影文本為例;Japan as the “Other” in Chinese Nationalism: A Comparison of Two Films
    Authors: 林永曜;Lin, Yong-Yao
    Contributors: 戰略暨國際事務研究所
    Keywords: 太行山上;電影文本;他者;中國民族主義;日本;鬼子來了;Tai Hang Shan Shang;Films;Self and Other Relations;Chinese Nationalism;Japan;Devils on the Doorstep
    Date: 2018
    Issue Date: 2019-05-23 13:35:37 (UTC+8)
    Publisher: 戰略暨國際事務研究所
    Abstract: 日本在20世紀初期日本對中國發動侵略戰爭,至此之後中日關係便往不好的方向發展,而在21世紀的現在,中國人在提到日本時,往往咬牙切齒,並且將其視為十惡不赦的仇人。而多數影劇在重現中日八年戰爭時,一般多從國家或民族的角度來描繪中日八年戰爭所發生的事情,而戲劇內容也多放在描述戰爭場面,「太行山上」便是其中的代表之一。不過另外一部電影,「鬼子來了」卻是從平民的角度重新詮釋了中日八年戰爭時期,在電影內,中國人與日本人之間的區分似乎不再是如此清晰與絕對。這不禁也讓我們開始思考,日本這個他者在兩部電影中到底是如何被再現的?更進一步的問題則是「我們/他者」之間就是如此絕對嗎? 從電影的內容上來看,我們可以發現「太行山上」這部電影中,將個體之間的差異與特質抹去,並將民族或國家這種集體與特定特質做連結,例如共產黨不僅受到民眾愛戴而且帶領人民積極抗日,反之國民黨則是在中日戰爭時期還不忘內鬥的團體,日本則被描繪成殘忍、卑鄙與無情的入侵者。而在「鬼子來了」之中,日本人並非全是殘酷無情的入侵者,而中國人民則展現出為求保全性命而委屈求全的一面。透過兩部電影的比較我們可以發現,日本這個中國民族主義中的他者,所以可以這麼簡單的被區分出來,很大一部份是因為我們往往高舉著國家,或是民族的名義來對人做出區分,但是當我們放棄這個旗幟時,我們將會發現這個區分不再如此容易。
    In the twentieth century, Japan launched a second Sino-Japanese war, which lasted for eight years (1937-1945). Until the 21st century, the second Sino-Japanese war remains a common genre in the Chinese films, in which Japan always plays the role of invader and hence a negative “Other” vis-a-vis the Chinese “Self.” This thesis conducts a comparative study of two films to investigate how nationalism is deployed and reflected. The first one, “Tai Hang Shan Shang,” is an orthodox Second Sino-Japanese War film that meets the official ideology. In the story, the Chinese Communist Party (CCP), while in competition with the Nationalist Party (the Kuomintang, KMT) for political power and legitimacy, nevertheless fought bravely and full-heartedly against Japan, which was portrayed as cruel, mean and ruthless. In the second one, “Devils on the Doorstep,” however, a holistic perspective is abandoned in favour of individuals. As such, the Japanese military officers and soldiers, as well as some Chinese ordinary villagers, all showed various facets or characteristics, which render a simple and clear line between the Chinese Self and the Japanese Other obscure and difficult to maintain. The thesis hence suggests that a clear demarcation between self/other can only be sustained at the national level and is somehow arbitrary. If the nationalist perspective is replaced with one that focuses on persons with various desires, needs, and relationships, the meaning of those binary concepts underpinning the nationalist Self/Other relationship becomes ambiguous and may further prompt us to rethink the meaning and work of nationalism.
    Appears in Collections:[戰略暨國際事務研究所] 學位論文

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