Gone are the swordsmen, heroes and women crushed by a pernicious patriarchal system. Zhang Yimou (張藝謀), the once powerful auteur, has turned his hand to slapstick comedy in A Woman, a Gun and a Noodle Shop (三槍拍案驚奇) (previously titled A Simple Noodle Story in English), a remake of the Coen brothers’ 1984 Blood Simple.
In Zhang’s garish adaptation, the Coens’ bleak and noirish treatment of human nature is lost amid boisterous and boorish regional humor.
The film is aimed at neither the international market nor fans of Zhang’s earlier works, but the masses of China, who reportedly paid some US$32.4 million to see the movie within three weeks of it opening there in December.
The Texan bar in Blood Simple becomes a noodle shop in the vast deserts of Shaanxi.
At the roadside mom-and-pop operation lives miserly owner Wang Mazi (Ni Dahong, 倪大紅), his young wife (Yan Ni, 閻妮), her paramour Li Si (Xiao Shenyang, 小沈陽), an apprentice, and two dim-witted servants, Zhao (Cheng Ye, 程野) and Chen (Mao Mao, 毛毛).
In the film’s farcical opening, a Persian merchant stops by and sells a gun to the wife, who has had enough of her abusive husband. Meanwhile, corrupt police deputy Zhang San (Sun Honglei, 孫紅雷) secretly approaches the cuckold Wang to inform him of his wife’s ongoing affair with Li. The husband is furious and hires the stone-faced Zhang to murder the adulterers.
But the plot takes an unexpected turn and the A Woman, a Gun and a Noodle Shop moves to darker territory as the killer’s hidden agenda surfaces, leading to a string of misunderstandings, double-crossings and the age-old problem of how to dispose of a corpse. The film abruptly changes tempo and style when, with a nod to the thriller genre, the murderer executes his crime with precision.
As Coen fans may notice, the plot closely follows the original, but the film is quintessentially Chinese, crammed with comical brawls and gags borrowed from the tradition of errenzhuan (二人轉), a folk art form from northeast China that involves storytelling, singing, dancing and clowning about.
Zhang calls on errenzhuan stage actors Xiao Shenyang (a showbiz sensation after his appearance on China Central Television last year), Mao Mao and Cheng Ye to elicit wows and laughs with tongue-twisting wordplay and acrobatic feats.
Sadly, the comical segments are farcical farragoes cooked up by the cast’s flamboyant acting, silly dialogue and crude humor. Even the cameo by celebrated comedian Zhao Benshan (趙本山) as a boggle-eyed police chief is nothing more than a gimmick for cheap laughs.
It’s as if Zhang couldn’t care less about the discord that arises from panoramic shots of awe-inspiring barren landscapes (recalling the director’s Hero (英雄)) populated by buffoons in gaudy costumes.
The film’s highlight may be the cast’s hip-hop routine, accompanied by Zhang rapping in his native Shaanxi dialect, during the end credits.
Beijing’s ironic, abusive tantrums aimed at Japan since Japanese Prime Minister Sanae Takaichi publicly stated that a Taiwan contingency would be an existential crisis for Japan, have revealed for all the world to see that the People’s Republic of China (PRC) lusts after Okinawa. We all owe Takaichi a debt of thanks for getting the PRC to make that public. The PRC and its netizens, taking their cue from the Chinese Communist Party (CCP), are presenting Okinawa by mirroring the claims about Taiwan. Official PRC propaganda organs began to wax lyrical about Okinawa’s “unsettled status” beginning last month. A Global
Dec. 22 to Dec. 28 About 200 years ago, a Taoist statue drifted down the Guizikeng River (貴子坑) and was retrieved by a resident of the Indigenous settlement of Kipatauw. Decades later, in the late 1800s, it’s said that a descendant of the original caretaker suddenly entered into a trance and identified the statue as a Wangye (Royal Lord) deity surnamed Chi (池府王爺). Lord Chi is widely revered across Taiwan for his healing powers, and following this revelation, some members of the Pan (潘) family began worshipping the deity. The century that followed was marked by repeated forced displacement and marginalization of
Music played in a wedding hall in western Japan as Yurina Noguchi, wearing a white gown and tiara, dabbed away tears, taking in the words of her husband-to-be: an AI-generated persona gazing out from a smartphone screen. “At first, Klaus was just someone to talk with, but we gradually became closer,” said the 32-year-old call center operator, referring to the artificial intelligence persona. “I started to have feelings for Klaus. We started dating and after a while he proposed to me. I accepted, and now we’re a couple.” Many in Japan, the birthplace of anime, have shown extreme devotion to fictional characters and
Youngdoung Tenzin is living history of modern Tibet. The Chinese government on Dec. 22 last year sanctioned him along with 19 other Canadians who were associated with the Canada Tibet Committee and the Uighur Rights Advocacy Project. A former political chair of the Canadian Tibetan Association of Ontario and community outreach manager for the Canada Tibet Committee, he is now a lecturer and researcher in Environmental Chemistry at the University of Toronto. “I was born into a nomadic Tibetan family in Tibet,” he says. “I came to India in 1999, when I was 11. I even met [His Holiness] the 14th the Dalai