The
West has always been looking toward the East, from which the sun rises. The
Orient has continuously fascinated them. From the time Marco Polo brought back
exotic tales and wares from afar, the West has been enraptured by the
mysteriousness of the Orient. In Edward Said's Orientalism, he discusses how people are so enamored by the Orient,
that studies on its culture and material goods are being done. However, in this current time period, the
West no longer differentiates solely on the “East”; many other cultures and
people have fallen under the label of “The Orient”.
That
is not to say the Western “hunger” for the exotic Orient has disappeared. One
prime example of the West’s continued fixation of the East are the movies, Kung
Fu Panda 1 and 2. In Hye Jean Chung’s article, Kung Fu Panda: Animated Animal
Bodies as Layered Sites of (Trans)National Identities, she describes the
merging of cultures and knowledge through the sharing of digital media
creations: “Mediated spaces and bodies in such films are created by a
collaborative form of transnational filmmaking that utilizes the economic or
cultural resources and creative talent of multiple nations, which are
increasingly circulated globally via digital packages and formats” (Chung). The
characters of Kung Fu Panda are digitally created animals. However, while the
characters are supposed to be animals, they most certainly don’t act like ones.
They walk, talk, and act just like humans do, with certain animal traits to
make them unique. Due to their added traits of humanity, Chung identifies that
people associate the characters with known figures and countries: “layered
traces of national bodies become reanimated and recorporealized along the
production pipeline through the bodies and voices of actors, martial arts
coordinators, animators, and widely recognized kung fu artists such as Bruce
Lee and Jackie Chan” (Chung). In Kung Fu Panda, alongside the panda Dragon
Warrior, there is a quintet of animal marital artists called The Furious Five:
Tigress, Monkey, Mantis, Viper, and Crane. They were modeled after the actual
styles of Chinese martial arts. These characters are the epitome of Asian
ability. However, not every character has that level of grace.
Most
of the cast are animals traditionally associated with the Orient or exotic
lands. The main character Po, is a panda; one of the most recognized symbols of
the Chinese in the world. However, rather than model him as some super strong
ninja, he’s modeled as someone more human; he has faults, weaknesses, and fears
like any other person. In an attempt to bring the mysterious Orient closer to
the West, they gave him relatable flaws.
In
the article "Comparative Study Between Chinese and Western Culture in Kung
Fu Panda 2", Kun Huang discusses the differences in culture between the
West and the East, particularly China. He brings the aspect of politics to the
movie’s cultural influences: “This movie both displays the successful discuss
on the collective power of China socialist society and the personnel power in
struggling for success of western individualism society” (Huang). This outlook
on the movie presents the view that the audience is being guided to learning
more about Asian culture and society through the experience of children movies
and shows; the views and ideals are much different.
The
movie brings us a kind of cultural connotation that Americans regard Savior as
their heroes, while the heroes bear people’s longing and hope for world peace.
Chinese heroes are the persons who can be around them and exclude the difficulty
and anxiety for them when they encounter disasters. Understanding of Chinese
and the Westerners to hero has much to do with cultural difference, while the
difference is completely embodied in their spiritual pursuit. The hero in
Western culture often refers to someone, as for how to become a hero is not
pursued excessively by them, while the hero in Chinese culture becomes a genius
one, which needs a team to give assistance, like the leading character, panda
Po, his five partners accompanied him when he accomplishes each arduous task.
(Huang)
With Kung Fu Panda,
the cultural differences are bridged through the understanding that no matter
the hero, Western or Eastern, they always seek to protect the weak and save the
world. Their development is what sets them apart.
In
part of the shows of Kung Fu Panda, the development of each of the Furious Five
is described. (https://www.youtube.com/watch?v=jsr6dq3HVk8)
The panda Po is seen story telling about the humble history of the Furious
Five. Each character discovered their own strength and balance; patience,
courage, discipline, compassion, and confidence (Stevenson). All these are
traits that are encouraged in youths of all cultures.
However,
Orientalism isn’t confined to just the Asian countries anymore. Nor is it
completely negative either. Many shows and movies besides Kung Fu Panda have
characters that are mysterious and exotic. It doesn’t have to be someone Asian.
The Middle East falls under the realm of the Orient as well. In fact, anyone
who falls out of the ordinary in appearance could be labeled as part of the
Orient.
As
for why it’s not always negative anymore, it’s because it’s being
marketed. The public is given doses of
the Orient in movies and shows. Due to their fascination with they enigmatic
beliefs and cultures, the market sells their tokens and “cultural items” to
make money in the Western capitalist society.
Now,
with a touch of a button or a click of a mouse, people can watch movies or
internet videos about the Orient with ease. There is no more struggle to make
their way across a long arduous path for some valued commodity. The people have
changed to become the commodity. They are what is most valued now.
At
the same time, they are also the most useless. For all that people admire the
Orient, they still view the individuals consisting of the culture to be
inferior and below them. There are
cultural connotations that cannot fade away so easily. In Said’s Orientalism, he felt that “the ideas
impregnated with European superiority, racism, and imperialism that re
elaborated and distributed through a variety of texts and practices” (Said). The
emperor of China is one such example: The old emperors of China had multiple
wives and concubines that are viewed negatively by Western Christian factions.
While this does not happen anymore today, people still remember things about
the Orient like that.
Due
to the low status of the people of the Orient, there are ones who are even
lower on the totem pole. The “second sex” as Simon de Beauvoir states in “The
Second Sex” are “defined and differentiated with reference to man and
not he with reference to her; she is the incidental, the inessential as opposed
to the essential. He is the Subject, he is the Absolute – she is the Other” (Beauvoir).
What this means is that for a woman of the Orient, she is not only faced with
the challenge of making herself known against the men of the Orient, but is
also forced to acknowledge that they are somehow “lesser” that even the second
sex white women. “Thus humanity is male and man defines woman not in
herself but as relative to him; she is not regarded as an autonomous being” (Beauvoir).
The female of the Orient must struggle against the double noose around her neck
before she can escape the labels that govern her actions.
In the current
environment, Orientalism exists in the media we watch and interact with. The
shows the children watch are filled with hidden meanings and connotations. Things
are expected of individuals just based on their ethnicity. Just two days ago, I
fainted twice due to a combination exhaustion and stress brought on by the
stress of trying to get everything ready for the end of class. When I told the
urgent care doctor and nurse that I was in school and close to finals, they
immediately started chuckling about “over achieving Asians.” It’s astonishing
how much people assume due to base ideas about other ethnicities. Orientalism
is just one of those major factors that still lives on today.
Works
Cited
Barker,
Chris. Cultural Studies: Theory and Practice. London: Sage Publications, 2013.
Print.
Beauvoir,
Simone De. "The Second Sex." Marxists Internet Archive.
Jonathan Cape, Feb. 1998. Web. 19 Aug. 2014. <http://www.marxists.org/reference/subject/ethics/de-beauvoir/2nd-sex/index.htm>.
Chung, Hye
Jean. "Kung Fu Panda: Animated Animal Bodies as Layered Sites of
(Trans)National Identities." The Velvet Light Trap, 69.1 (2012):
27-37.
Huang, Kun.
"Comparative Study Between Chinese and Western Culture in Kung Fu Panda
2." Studies in Literature and Language, 6.3 (2013): 70-73.
Said,
Edward W. "Orientalism." The Norton Anthology of Theory and
Criticism. 2nd ed. New York, NY: W.W. Norton, 2010. 1866-904. Print.
Stevenson,
John W., and Mark Osborne. "Kung Fu Panda: Secrets of the Furious
Five." YouTube. N.p., n.d. Web. 19 Aug. 2014.
<https://www.youtube.com/watch?v=jsr6dq3HVk8>.