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2016 Drama Soup for the Soul

2016 Drama Soup for the Soul

The Asian Drama Philosopher (A-Philosopher)’s Chair thanks everyone for their warm support in the past, especially ladysighs for spreading the love for Six Flying Dragons beyond the drama blogging community. All the same, drama watching is a very time-consuming activity, so it does not really expect readers to watch any of the dramas covered on this site. What it truly aims for is cross-cultural…

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The NI Series (2): Noble Idiocy and Ignoble Surgery

Admin’s Message: Here is the second installment of this more casual series of posts on the interaction between culture and drama writing. This time, 0kuo0 from C-drama blog Cfensi, whose ethnicity is Chinese, sees the noble idiocy trope as more of an instance of the literary tradition of exaggeration, rather than culture. He does not reject the trope altogether, but cautions against misuse of it.

written by 0kuo0

It is undeniable that the noble idiocy trope is sometimes linked to ideals such as Confucian values and concepts like love, loyalty, etc. but I am not sure if I would say they are intrinsic to those ideals.

I like to conceptualize it as more of a part of the artistic and literary tradition of exaggeration for dramatic effect. We see this successfully employed in various forms of art and it seems natural that this might be an extension of it. However, most of the time I start feeling like it is employed not for thought-out dramatic effect but due to examples of success in previous dramas and the pursuit of viewers and profits. These tend to make you feel like it was more of a cut and paste job. It feels rough and abused.

Don’t get me wrong. There are definitely those media forms that get it right and lead the audience to accept the triumph of symbolism of logic and a normal thought process and the fact that these types of media tend to ignite a rabid following is probably only encouraging their overuse. It is kind of like more recent but as of late, seems to be dying trend of having unreasonably conservative parents that run counter to the couple or main characters randomly dying near the end of sudden circumstances to make it “touching.” There are the successful examples and those that are just trying to ride the tail-coats of the trend.

You cannot say that such an interpretation is completely illogical because people are not perfect and we should not expect characters to be either. These “tropes” do tend to have a thought process behind them but the question for me is if it fits into the new story it was put in. Was the transplant something that would work or something going to cause an immediate rejection? Does it make the most logical sense in the new story and given the new dynamics? Sometimes no because the character personalities or story background is probably different and that would make this otherwise touching act seem really dumb like having some great sacrifice happen after having the characters know each other for years versus just a few weeks.

I guess my point is that it is usually something that is cherished when it is done right and has some reasonable backing or progression to lead us to it but there are those stories that simply insert dramatic elements without properly analyzing and building up the progression of the story to that point and that is when it tends to get tiresome and overused.

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Pity, a Star Wars series

Spinoff idea: A long time ago in a slightly more dissimilar galaxy far, far away… a clique of righteous, highly accomplished but long-orphan

Everyone else's reaction to The Acolyte: Not DEI again.

Your soapbending T-Rex: Moar, MOAR!

The following poems appeared in the episode broadcast on Tuesday:

1. The 21-st century time-traveling heroine, Hae Su, is mesmerized by a Goryeo prince’s beautiful calligraphy. What the family-loving and genteel man writes is a piece of prose titled “Home Again” by Six Dynasties Chinese poet Tao Yuanming, which describes the poet giving up his governmental post for a peaceful, simple life at his countryside home. (Original text | Translation)

2. As a confession, the prince gifts her “Bamboo Stalk Song,” a poem by Tang author Liu Yuxi that uses inconstant weather as an analogy for ambiguous love. (Original text | Translation – be sure to read the footnote)

3. Since modern-day Koreans are generally not as well-versed in classical Chinese, Su has to depend on his brother and wife (also her cousin) for the interpretation. This, of course, leads to some awkwardness and fury, which Su fails to notice. Then, ignoring the romantic undertones of the poem, she hilariously attempts to copy Goryeo official Kim Ji-dae’s poem on majestic and serene scenery, “Yugasa Temple,” as her response to the prince. Since no translation is available online, The Chair is supplying its own below:

瑜伽寺 유가사 (note that the Korean alphabet has not been invented then)

寺在煙霞無事中 (사재연하무사중) 

亂山滴翠秋光濃 (난산적취추광농) 

A mist surrounds the tranquil temple in the evening light 

A jumble of green mountains and the marvelous sights of autumn beckon

雲間絶磴六七里 (운간절등육칠리) 

天末遙岑千萬重 (천말요잠천만중) 

Steep stone steps rise for six to seven miles into the clouds 

Numerous layers of hills lie at the faraway horizon

茶罷松簷掛微月 (다파송첨괘미월) 

講闌風榻搖殘鍾 (강란풍탑요잔종) 

After sipping tea, one sees a new crescent hanging at the pine canopy 

After a lecture, one hears lingering bell notes from the sleep chambers

溪流應笑玉腰客 (계류응소옥요객) 

欲洗未洗紅塵踨 (욕세미세홍진종) 

The streams must be laughing at the government official, 

Who tries to but cannot wash away his worldly marks

(References: Naver, Apple Daily)

Su eventually settles on this reply: \^0^/

According to Apple Daily, the netizen who identified this poem noted that the current name for a temple which used to be called Yugasa is Donghwasa / 桐華寺. 桐華 is the name of the Chinese novelist who penned the book the show is based on. Readers may like to know that there is another Yugasa Temple, which retains its name to this date and has been associated with the poem. All the same, we are free to regard the coincidence as a cross-cultural tribute.

Similar plots can be found in Scarlet Heart, the 2011 Chinese drama adaptation of the novel. Most poignantly, the quick-witted, Chinese time-traveling heroine there struggles to pronounce the exquisite vocabulary used in letter writing in Qing China, finding herself as good as illiterate despite her education and white-collar background. In both cases, too, it may be one thing to read about polygamy and marriage between closely related individuals as a side note in history books, but another to see it simulated three-dimensionally, with actors viewers emotionally identify with. Time slip shows, clearly, provide excellent opportunities for examining how robust people’s connection to their ancestral past can or should be. On one side, there are the issues of lost heritage and pardoning historical figures for being products of their times. On the other, we have arguments for cultural pride in using language entirely of your own (for Koreans), heightened literacy rates brought about by simplified languages, and support for modern ethical sensibilities.

For more Sino-Korean and Chinese poetry, you are welcome to explore this site category or search for Kuiwon’s very informative WordPress blog, which The Chair has long wanted to introduce here. Kuiwon has also written at length about his thoughts on the issue of Chinese character usage in South Korea. His view, however, neither reflects nor contradicts this site’s.

One mistake in the Korean adaptation warrants notice. As the netizen reported, the story takes place in the AD 900s, but Kim Ji-dae lived from 1190 to 1266, so the writing Su copied from could not have been lying around. At least it is a romantic notion that a book traveled back in time with you—theoretically more romantic, perhaps, than being wooed by the husband of your sick cousin.

small question, cuz I'm just curious

there are more infinities, but you'll have to explicitly mention them to vote em

Many people in the Asian drama-watching community know of 2011 Chinese production Scarlet Heart (available on Dramafever) as a girl-meets-many-boys time-travel romance, but the rich cultural tapestry within perhaps deserves more credit. Over 35 episodes, viewers are treated to an eye-opening array of Qing costumes, headdresses and jewelry as well as fascinating references to various Chinese teas and snacks. The talented but doomed eighth prince, for instance, is described as favoring “Rizhu Snow Buds” or “Day Cast Snow Buds” (a word-by-word translation; Rizhu is actually a geographical location)—a type of green tea which name is thought to conjure up an image of beautiful snow melting away with the rise of the Sun, leaving only sadness in its place.

Certainly, too, the drama includes a great wealth of literary references, of which a Tibetan poem and a passage by Chinese philosopher Zhuangzi have been discussed on this site before. As a sample of the plethora of Chinese prose and poetry also woven into the script, below are the poems in scenes corresponding to some of those aired in the Korean adaptation so far:

1. The eighth prince sends the heroine, Ma’ertai Ruoxi, Song poet Qin Guan's “To the Tune of Magpie Bridge Immortal,” an extraordinarily spectacular and romantic poem that provides much comfort to couples in long-distance relationships. Its lines would solve the supposed mystery of the above headline. (Original text | Translation)

2. He next sends her “Fallen Low,” a succinct and highly rhythmic work which historically has different interpretations bound by the common theme of human-inflicted suffering. (Original text | Translation – one of the interpretations)

3. When Emperor Kangxi orders Ruoxi to explain why she calls him a good ruler, she quotes the lines "But alas! Qin Shihuang and Han Wudi [...] Look to this age alone”€ from Mao Zedong’€™s “€œSnow.”€ They may sound sycophantic to modern ears but mark the start of their friendship. If we put aside political differences and regard its mentions of archery and literary prowess as mere symbols of less advanced stages of human civilization, the poem is additionally a reminder that the best need not be in the past — €”the sources of our problems may also be the sources of our solutions. This is a dose of optimism the world at large can benefit from as it grapples with political, economic and environmental upheavals. (Original text | Translation)

It is unfortunate that time constraints prevent The Chair from listing the numerous other classical texts referenced and far more so that few Western-language drama review sites seem to take a profound interest in East Asian literature. The analysis of the portrayal of regional literature in East Asian dramas is a niche area in cultural critique is badly in need of new blood and, pun intended, a few more scarlet hearts.

The NI Series (1): Noble Idiocy Is Neither Noble Nor Idiotic

Admin’s Message: Hello Tumblr followers, thank you for reading The Asian Drama Philosopher (A-Philosopher)’s Chair all this while!  As a special treat for everyone, the Chair is inviting bloggers from different backgrounds to share their views on the relationship between culture and drama writing. First up is well-known K-drama commentator samsooki, who is of Korean heritage. Enjoy his breezy writing and express your support for him. 

written by samsooki

Well, you know it was coming.  It is episode 12 or 13 of your favorite k-drama romcom, after all.  The other kdrama shoe known as “noble idiocy,” must drop.

The Setup.  It has taken a dozen heart-tugging episodes, and a half of a lifetime from the time they attended the same elementary school, but the protagonists (let’s pick names – Bob and Mary) have defeated both (a) the evil scheming uncle who wants to take over the chaebol board of directors, and (b) the crazy ex-boyfriend/girlfriend who won’t take no for an answer.  After weeks of Wed-Thurs cliffhangers, Bob and Mary have finally become the OTP (One True Pairing) that we always hoped would happen!  Ooooh, but what twist hath fate wrought upon our starstruck couple!  The protagonists suddenly find themselves in a quandary – an unexpected and inexorable something (probably a dormant cancer, orphanage secret, and/or a chaebol proxy fight) is standing in the way of their happiness ever after!  What, if anything, can be done?

The Western Solution.  From a Western structural standpoint, the path toward Bob’s and Mary’s resolution includes:  (1) forthright communication, (2) working together to assuage each other’s fears, (3) gaining mutual strength for the Final Showdown, and (4) ending the cycle of individual misdirection by forgiveness and trust.  Seems pretty self-explanatory, doesn’t it?  All they have to do is work together!

The K-Drama Response. Noooo, we must be far more complicated. Bob and Mary must be cliven asunder by a unilateral and preemptive decision made by one of them as a dramatic score plays in the background, followed by heartbreaking preview scenes of “why isn’t he/she answering my texts” angst.  The first of Bob and Mary to blink away his or her single, pretty tear must leave Korea, forever, or at least a very long time.  Further, there must not be any further communication of any kind for at least a year, perhaps three.  Finally, each must suffer and cry alone while reminiscing through montage clips, wondering if fate will be kinder in future lifetimes.  And in the end, what appeared to be a noble effort to cause less pain, has now caused more, idiotically.  Let the sardonic eye-rolls, the knowing sighs of disbelief and cynical anti-tropist over-reaction commence.  Yes indeed, it is the kdrama trope of noble idiocy.

Surely, the kdrama’s PD (the production director) and the writers can do better? But maybe, what we believe to be a crutch for unoriginal writing isn’t what we think it is at all.  Perhaps the writers are merely introducing and then reinforcing an Asian principle that Koreans have long since internalized.

 What is going on here?  

 a.              Western Perspective – Y’all Are Noble Idiots.  The Western view, of course, is based on perspectives heavily influenced by individualism and discrete ethics.  In the Western view, each person is responsible for his or her actions and no more.  The Westerner would look at Bob’s silly actions and argue that, even if Bob initially believed that his own happiness would be greater if Mary is not burdened by Bob’s problems, how can Bob leaving the country without a word to Mary be the proper method for achieving such happiness?  And if Bob were acting in such a way for Mary’s happiness, surely Bob would not believe that he would be making Mary happier if he left her in a frozen state of uncertainty for years, perhaps forever? Pure madness and counter-productive!

 b.              Korean Perspective – You Don’t Understand Our Worldview. Surely, then, Koreans with their 5,000 year history, would know better by now!  Hmm, perhaps they do, though?  By way of background - the Korean worldview is framed by a Confucian philosophy integrally woven into every part of Korean society.  On whatever level, the general principle is the same – a person’s highest duty is to take responsibility for those who follow such person.  This is true of familial relationships (parent to child, spouse to spouse, sibling to sibling), educational and corporate relationships (seniors to juniors) and political governance (ruler to subjects) as well.  This worldview dominates Korean thinking.  It is the reason why one’s age is so important, and why honorifics are critical to conversation, even between family members.  One must always know who should be taking responsibility for whom, and likewise, who should be following and who should be leading.  It is the reason that students address one another by titles like sunbae (one’s senior) and hoobae (one’s junior) and that words like oppa and noona mean so much more than their literal meaning.  Family, friendships, corporations and even nations are held together by this principle of taking responsibility for those who follow you.  Is it any shock that this principle also applies between lovers as well?

Of course, one can argue that romantic relationships should not necessarily follow the Confucian philosophy, especially not in the post-modern age. My counter is that as true as that argument might be, Bob and Mary are not yet a couple at this stage in the kdrama.  As such, each of Bob and Mary is likely to fall back upon traditional relational notions to deal with the other of them.

Taken to its logical conclusion then, Bob cannot simply ask Mary to (1) share in the burden of the obstacle, and (2) work together to deal with the OTP crisis.  Such a request would be nigh on unthinkable because one of Bob or Mary must take responsibility for the other, and cannot share or delegate such duty.  And this kind of relationship is not unique to Eastern philosophies.  The concept that certain duties cannot be delegated is not just an Eastern concept, but it is part of the bedrock of Western jurisprudence as well.  A fiduciary duty is the highest level of obligation that a person can owe to another – and such obligation cannot be shared.  Just as an agent must act solely for the benefit of the principal, and a trustee cannot halve his liability by delegating half of his duties, Bob cannot breach his obligation to Mary.

It would be alarming then, for Bob, in the face of an obstacle that appears unsolvable without the help of Mary, to confess his burdens to Mary.  If Bob were to share his burdens with Mary, Bob would be abdicating his role as Mary’s protector.  Bob cannot have it both ways – if Bob has any designs on remaining the kind of person that Mary could rely upon, Bob cannot ask for help from Mary. Taken on a macro level, such an action would turn society upside down.  Bob’s only choice, therefore, if indeed Bob is the one who takes responsibility for the problems besetting our OTP of choice, is to remove himself from the situation entirely.  

Note that this is not because Bob thinks any of the problems is insurmountable and will inevitably hurt Mary, but because he believes he is not (yet) strong enough to deal with the issue. Note as well that even if Mary also stepped up and declared responsibility for Bob, each of Bob and Mary would be forced to take action unilaterally because of the impossibility of sharing duties under the Confucian way of thinking.

In Korean thinking, harmony in society, whether on a macro or micro level, depends upon the ability of those who take responsibility for others.  The good leader will cause his or her nation to prosper, and the good parent will cause her children to become good adults. Likewise, the person who capably wears his or her mantle of leadership will permit harmony to exist within the relationship.  And it is within this context of harmony that love can truly exist and flourish.

 Hope that helps quell the anger of anti-tropists out there seeking another noble idiot to skewer!

In Calibration … "I'm not strange." (Jung) Other than that, Cheese in the Trap is a surrealist drama which serves cheese-coated piano keys in a mouse trap, complete with a side dish of acrylic blood. Read this WordPress article to revisit the fascinating portrayal of human psychology that once kept viewers spellbound and made the recent turn of events doubly disappointing.

If you wouldn't go to someone for advice, don't take their criticism either.