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The Postsocialist Hero in the PRC and Hong Kong

Sun Wukong up to this point (the 1990s) has been framed in media as a revolutionary hero (best-known example in the Havoc of Heaven 19060s movie). Chinese Odyssey 1995 coproduced by Hong Kong and mainland China, starring Stephen Chow as the Sun Wukong was one of the first movies that challenged this image of him and redefined the character at the turn of the century. The film subverted the heroic image of Sun Wukong and replaced it with a comedic character who is also a romantic interest. This was his transformation from a "fighter" to a "lover" and while it didn't do well in Hong Kong, it was horribly popular in Mainland China due to the messaging of the movie changing dramatically. The creative "misreading" of the original film has led to its success due to the audience connection during a time of social transformation and widespread anxiety about changing sexual mores. This led to a postsocialist hero for the large population of young people who became its fans.

THE DAHUA PHENOMENON

When first released in Hong Kong and mainland China in 1995, A Chinese Odyssey was a box-office failure. The film’s slapstick humor was initially unappreciated and it was highly criticized for straying too far from the original source material. But two years later, when the film was shown on TV film channels, it caught the attention of college students and grew a large fan base on college campuses in the mainland. For a while, A Chinese Odyssey was vigorously traded in the bootleg disc market. Fans of A Chinese Odyssey, known as Dahua fans, instead of criticizing the movie for deviating from the original, or changing and subverting the images of the characters, Dahua fans found a new aspect of Sun Wukong's story that spoke to them. Audiences saw themselves represented in this Sun Wukong themselves and the story as reflecting the problems they faced in their lives. Even Academics paid attention to the popularity of the film itself but also to the special phenomenon created by its influence over popular culture, which is called “Dahua Culture.” These articles focus on a wide range of aspects, including postmodern culture, adaptation, intertextuality, cultural studies, Internet culture, performance, language, time and space, and also include creative writing, leading to A Chinese Odyssey’s appeal to both fans and academics is steady.

Many fans of the movie express the “postmodern” factors in Stephen Chow’s “nonsensical” style, and the subversive pleasure that audiences derive from the film’s excessive play with the grotesque and the violation of social norms. Stephen Chow transformed the story of pilgrimage into a slapstick comedy where gods, pilgrims, and demons were usually treated with awe and were now a humorous outlet in a political environment where authorities are supposed to always be respected.

The following example demonstrates the kind of analysis that circulates among fans:

If you double over with laughter when watching this movie, it means you have a sense of humor. But if you’re still laughing when the movie is over, you actually understand nothing of the film. When the film is over, if you find your face is covered with tears, you have come to understand the first layer of its meaning. If after all your laughter and tears you are stunned, not knowing whether to cry or to laugh, you understand the second layer of its meaning. If you sit there speechless, dejected and despondent, not knowing where you should go, you understand the third layer of its meaning. A Chinese Odyssey is an allegory. Hidden within the shell of an ancient myth, it appears to be a very funny and sad, bawdy but pure love story, but actually it is about the problems caused by the uncertainty of time and the hesitation of the individual.

Joker’s transformation into Sun Wukong represents the spiritual journey that a man experiences growing up, and Tripitaka and the Bull Demon King each represent different social powers around him. Many fans speak about their experience watching the film repeatedly, and how their understanding deepens after each viewing. Another fan writes about her understanding of love, which changes through the years in which she watched the film repeatedly:

From the 1990s, when she was in elementary school, until when she graduated from college, the film in her eyes has evolved from a horror film to a love story, from an avant-garde film to a love story that is all based on a lie.

A review about the author’s deepened understanding of the film after college:

I suddenly understood the beginning of the movie: A young guy who is talented but does not respect rules (Sun Wukong) loathes the big and important cause that he is assigned (the pilgrimage to India). He especially cannot bear the nagging preaching of his teacher (Tripitaka), but the rules and regulations in the world (Guanyin) won’t let him go. In order to transform him into a devoted pilgrim, Tripitaka - and Guanyin have reached an agreement: let him get reborn and start anew five hundred years later. Such a foreordained beginning.

The review goes on to state that Sun Wukong’s “Havoc in Heaven” takes place during the golden era of four years in college. After he leaves the campus and finds a job he realizes that all his talents and personality do not matter underneath the mountain of Buddha’s palm. In short, while A Chinese Odyssey subverted Journey to the West’s status as a revered classic, it managed to establish itself as a classic. The parody did not just ridicule the gods and teachers in the original story, but it also drew new images for the main characters, establishing new meanings related to the audience. It influenced later adaptations of Journey to the West and deeply changed the normal depiction of characters such as Sun Wukong and Tripitaka.

ABSTINENCE FROM SEXUALITY IN JOURNEY TO THE WEST

In the novel Journey to the West, themes of the body and sexuality are sublimated due to the nature of the story as a religious allegory. Sex is a formidable sin from which all of the pilgrims must abstain and Bajie is the only one who shows weakness toward the temptation of sex. For that, he is repeatedly tested, warned, and punished. In contrast, Tripitaka has sustained his virgin body for ten reincarnations, and it is believed that eating one piece of it is sufficient to grant the consumer longevity. Many demons want to eat him, and sometimes female demons want to have sex with him. If Tripitaka has to constantly work against the idea of sexuality and make an effort to abstain from it, for Wukong sex has never been an issue.

In his own words, he was born without xing. When Patriarch Puti asked him about his xing (surname), he took it as a question about his xing (temperament/nature) and responded that he did not have any temper (xing), and had never lost his temper (yisheng wu xing). This statement also holds true if we take the liberty of relating the pun of xing to sexuality. When it was clarified that the question was about the surname that he would have received from his parents, Wukong responded that he did not have any parents, since he was born from a piece of stone. Puti was delighted upon hearing this, saying that the monkey was born of heaven and earth. Although the narrative of Journey to the West never explains the ways in which Wukong’s birth from stone functions as an asset, it is clear that his parentless birth (a birth that is not as a result of sexual activity) distinguishes him as a model for religious practice. Quite relatively, throughout the journey, sex simply never constitutes a temptation for him, as if his mind cannot fathom the idea of sexuality.

The correspondence of the five members of the pilgrimage group with the Five Phases of Chinese philosophy with Wukong related to Metal (Jin) and Heart/Mind (Xin). Metaphorically Wukong functions as the mind/heart of the group, which is focused on defeating demons and directing the group toward the religious holy land. This is perhaps why the narrative of Journey to the West consistently refers to Sun Wukong as the “heart/mind monkey” (xinyuan). If the heart/mind of the pilgrims should be directed toward attaining Buddhist sutras for the world or attaining Buddhahood for themselves, the body that is attached to worldly pleasures constitutes obstacles for the heart. For Zhu Bajie, the obstacle of the body is significantly greater than it is for Tripitaka. But for Sun Wukong, his body does not stand in the way— born from stone and smelt in Laozi’s elixir furnace, his body is built for battles and transformational magic, not for the sin of desire.

Sun Wukong’s body actually contains many details —from his birth from the stone to his transformation training, to the numerous bodily tricks he plays when encountering demons during the journey— but the writing about the body is paradoxically for the purpose of eventually transcending it, and his physical capacity greatly facilitates that process. The 1960s adaptation emphasized the heroic aspects of Sun Wukong and reconstructed him as a brave warrior who fights against the oppression of the feudalist heaven controlled by the Jade Emperor, and a true pilgrim who can see through the disguises of forms and catch the White Bone Demon despite her transformations. What is unchanged from the religious “heart monkey” to the communist revolutionary monkey is the agreement in his “heart” and his body, originating from his miraculous birth and well suited to the purposes of pilgrimage and revolutionary cause alike.

BODY VERSUS HEART: HUMANIZATION OF THE MONKEY KING

In contrast, in A Chinese Odyssey, the Sun Wukong’s story becomes one of the body working against the heart. With the entire story focusing on Joker’s romantic adventures, love and sexuality become central themes of the film, and the meaning of “heart” in “ heart monkey” changes to refer to love. A Chinese Odyssey gives Wukong (reborn as Joker) a mortal human body, and Joker’s adventure involves various sorts of mistreatment of this body and a focal point of the camera. Joker appears near the beginning suffering from a severe injury where even his his legs soon give out, and he can only walk upside down with his arms. His body continues to be treated cruelly as he is seen falling into a pit of feces; trapped by a spider net; breaking his own teeth; being beaten, burnt, and repeatedly trampled on by his gang members. His private parts particularly become the target of trampling quite a few times.

When Joker and Jingjing fall in love, in the short moment when they were together, sex was never consummated. Paradoxically, the narrative of this film about love seems to focus unmistakably on castration. Whereas part 1, Pandora’s Box, tells the adventures of Joker’s body, part 2, Cinderella, becomes the story of his heart. But just like the mistreatment of the body in the earlier part, something always goes wrong with his heart in part 2. Joker spends this part of the journey in denial: of both his love for Zixia and his identity as the Monkey King. It is only by means of the literal separation of his heart from his body that he is eventually able to find and recognize his heart—he is killed by Ma’am Thirty, who cuts open his chest and takes his heart out, so he sees it with his “eyes of the heart/soul” (xinyan). At this moment, after his heart leaves his body, he becomes the Monkey King, who has to put the golden ring on his head to control his worldly desire.

Later, when the new Sun Wukong is faced with a hard choice between saving his true love Zixia and saving his master Tripitaka, the golden fillet tightens to make sure he makes the right choice. With its depictions of the body and the search for love, A Chinese Odyssey seemingly delivers a message that is diametrically opposed to that of Journey to the West until the ending, when it hits on a conclusion that is much in agreement with Journey to the West: abstaining from worldly pleasure. The last scene of the movie sees the group of pilgrims set off once again on their journey to the West, when they come across a couple, the exact replica of Joker and Zixia, repeating the scene that Joker once experienced when he refused to kiss “Zixia” and profess his love for her. Possessing the body of the replica Joker, Sun Wukong embraces “Zixia,” gives her the requested kiss, and tells her that he will never leave her. Having done this, Sun Wukong leaves the body of “Joker” and sets off on his journey, leaving the embracing couple behind. Although this ending provides Sun Wukong the chance to make up for his regret by means of the body of the substitute, it also concludes the separation of the body and the heart, permanently.

By the same token, although the film is replete with sexually charged language and images, sex is never directly represented. Sexual expectations are subverted and rebuffed. The story of the conflicting body and heart of Joker ends with a symbolical self-castrating action, when we see Sun Wukong eating a banana, on two occasions near the end of the movie, with peels dangling at his mouth and the banana bitten off. These scenes, echoing the trampling scene described earlier, epitomize the conflicting relationship between body and heart. Although they no doubt create a humorous effect, part of the “nonsensical” style for which Stephen Chow is known, the Monkey King image created by such effect forms a stark contrast to that of the successful and capable fighter in earlier adaptations.

Now that he knows love, his body is working against his heart. Thus, the new Sun Wukong must bear the vexing challenges of life, just like a normal human being. It is this contradiction between body and heart that has become the source of inspiration for many Dabua fans who see the story as reflecting their own: the dreams of the young heart and its obstructions in reality.

BETWEEN DEMON AND DEITY

Sun Wukong has lost the godly control and coordination of body and heart that he enjoyed in Journey to the West. But the film still resists a simple dichotomy between deity and demon as blurring the line between the demon and the god is a major endeavor of the narrative. Not only does the film question the categorical nature of the Monkey King, but it also ridicules the differentiation between deity and demon. Wukong is reincarnated as Joker as a punishment for his demonic behavior, but he repeatedly refuses opportunities to be transformed back into the deity Monkey King. When he realizes that he has finally become the Monkey King reincarnate, seeing the image of a monkey in the “Mirror of Demon Revelation,” he immediately throws the mirror to the ground, tramples on the mirror (and his predestined identity), and runs away. Thus the final transformation into Sun Wukong at the end concludes the human Joker’s resistance with his eventual submission to his predestination (or the pressure of the social environment, in one Dahua fan’s interpretation).

The question of “deity or demon?” as a major theme is represented by what Zixia asks Joker when she first meets him:

“Deity? Demon? Thanks.”

Indicating her immediate need to categorize Joker as a deity or a demon, the question reflects her interest in detecting disguises. In her short earlier encounter with Erlang Shen and the Four Heavenly Kings, the gods transformed into humans to deceive her. Gods such as Erlang Shen and his team are represented as quite ungodly, their conversations indicating that they all have ordinary humanlike faults and concerns. Demons identified by the mirror turn out to be as lovable as their human disguises: Jingjing is devoted to love, and Ma’am Thirty sacrifices herself to save her partner and baby. The triangle formed between Joker, Jingjing, and Zixia involves a human, a deity, and a demon, and the fact that they fall into different categories never constitutes a problem for them as the narrative presents the human side of all beings, including their frustrations, their desires, their dreams, and their fears.

The line between deity and demon is also blurred in Journey to the West itself. In the sixteenth-century text, Sun Wukong himself goes through the identity transformation from a demon (a king of monkeys who occupy a mountain and claim it as their territory without recognition from authorities), to a deity recognized by the Taoist authority (first as the imperial horse keeper, then as the Great Sage, Equal to Heaven), and finally a Buddhist pilgrim who eventually attains Buddhahood. This upward transformation from an outlaw to a recognized deity was deliberately overlooked by the socialist adaptations, which downplayed the importance of social recognition either from the Taoist or the Buddhist order but only emphasized the idea of rebel and the metaphor of the journey. Hence the Monkey King was simply represented as a heroic rebel of oppression or a devoted follower of the path for socialist construction. In contrast, Joker’s transformation in A Chinese Odyssey moves in the opposite direction from Sun Wukong in Journey to the West. Refusing to return to the monkey-deity identity, Joker prefers to remain as an outlaw.

In this film, for the first time, he is given the right to ask questions about who he is and what he is doing. His heroic halo taken away, the Monkey King once again becomes the down-to-earth nobody, a humanized antihero who speaks to the sympathetic audience.

REINCARNATION, REWRITING, AND THE STORY OF HONG KONG

The story of the Monkey King’s reincarnation can be read as one of rewriting. Guanyin and Jade Emperor were official rewriters of Sun Wukong’s story: they dislike the version in which Sun Wukong rebels against Guanyin, and give him another chance by reincarnating him as Joker. Joker, however, after being reminded of his identity in his previous life, which he has completely forgotten, chooses to run away: he does not want to become Sun Wukong, the protagonist of the “Journey to the West” story already written. Instead, he makes as many revisions as he can and tries to lead the story in a direction of his own choosing. From this point of view, the entire movie is about the tension and conflicts of the two rewriting plans operating in opposite directions. Although Joker battles to be the writer of his own life, in the end he has to give in to the dominance of Guanyin’s rewrite. Despite his resistance, in the end his memory and identity as the Monkey King is regained, or, more accurately, reconstructed. Joker’s own effort to rewrite his story can be seen from his repeated time travels.

When he finds out that the Moonlight Box can take people to other times, he tries to go back in time to change what happens to Jingjing and hence change his own love story. But his timetravel plan never works out and he travels back five hundred years by mistake and thus begins the unintended love story with Zixia. Joker’s plan eventually has to yield to divine intervention. Before his story reaches a happy ending, his life is taken by the spider demon, and his spirit faces Guanyin’s master plan: the Monkey King’s golden headband and golden rod are waiting for him. Although taking on the mantle of the Monkey King is presented as a matter of choice, there really is no alternative, and the film portrays this transformation as the saddest moment. Solemnly and ceremonially, Joker raises up and puts on the fillet, repeating the lines he once insincerely spoke to Zixia:

“Once there was a genuine love devoted to me, but I took it lightly. When I have lost it, I know it is too late to regret.”

It is as if he uses the last moment as Joker to redeem the lines that he performed badly before, but this time with complete sincerity. This sincerity in his last words about love proves the tragic nature of the unwilling transformation into Sun Wukong. Among all the Journey to the West adaptations, A Chinese Odyssey is probably the one that most emphasizes the tragedy of being the Monkey King.

The film’s demonstrated anxiety over transformation in general, and Joker’s frustrated effort to work against the divine plan in particular, builds a significant link to the story of Hong Kong. The transfer of sovereignty over Hong Kong from the United Kingdom to China in 1997 had been a great concern in Hong Kong in the 1980s and 1990s. Whereas in mainland China the transfer was expected eagerly as Hong Kong’s “return,” in other parts of the world it is referred to as the “Handover.” Anxiety and doubt about the Handover are expressed directly or indirectly in popular culture. The reference to Hong Kong in the film A Chinese Odyssey is unnoticed when it travels north, despite its popularity and the abundance of discussion about the meaning of the story. The transformation of the “Journey to the West” narrative into a love story took Dabua fans by surprise and has been a major focus of their discussions.

Fans rather relate to the story to their own social reality and seem to have neglected the abundant references to the social transformations in Hong Kong either in the major theme or through specific scenes. For instance, the film has a scene of the entire group of pilgrims stranded in a town on an isolated piece of land that has been blown up by the Bull Demon King with his magic fan and is floating slowly toward the sun. Wukong tries to push the island back with his golden rod but his individual effort cannot overpower the gusts created by the magic fan. For a few seconds the film freeze-frames on a distant shot of the bloodred sun (communist China), occupying almost the entire screen, with the small island (Hong Kong) floating irreversibly toward it, and the single Monkey King trying desperately to stop its motion. The scene poses an urgent question to the audience: Will the pilgrims be able to escape?

The answer is yes, when the magic works: all pilgrims narrowly escape using the Moonlight Box, which transports them to a different time-space right before the island explodes. As comparatist Ackbar Abbas has noted about films from Hong Kong, “almost every film made since the mid-eighties, regardless of quality or seriousness of intention, seems constrained to make some mandatory reference to 1997.” Even though A Chinese Odyssey is a spoof of a mythical story, the reference is quite clear. Joker’s situation corresponds quite closely to the “floating” identity and the problematics of the “deja disparu,” as Abbas discusses; with the slipperiness and ambivalence of his true identity and the rapid changes of status, he is unable to see what is right in front of him, and when he does see it, it is “always already gone.” The desperate scene of the floating island moving toward the sun creates a pressing sense of crisis. Despite all of Sun Wukong’s effort, the city disappears after all, indicating a quite pessimistic view of the future of the “floating city.” The image of the “floating city” (fucheng) is used frequently in popular culture as a reference to Hong Kong.

CREATIVE MISREADING, POSTSOCIALIST HERO

Many Dahua fans are college students, the film resonates with those who struggle to find their own identities in an authoritative regime. Frequently discussed themes include impossible love, the struggle of the individual against society, and eventual submission to social pressure. The Joker with whom Dahua fans identify is the rebel who is doomed to fail but who nonetheless remains the rebel— that is, until he eventually has to give in to an indomitable external force. A common analogy discussed by fans is the comparison of Joker’s resubmission to authority once he dons the golden crown of the Monkey King to the increased censorship of the Internet after 1997.

The creative misreading of A Chinese Odyssey has created a new image of the Monkey King for the mainland with Joker establishing himself as a “postsocialist” hero. This new hero replaces the images of Sun Wukong as a “revolutionary” hero that were created and popularized in the 1960s in works such as Havoc in Heaven. The term “postsocialism” develops the idea of postsocialism in response to Deng Xiaoping’s “socialism with Chinese characteristics,” indicating that the Chinese socialism in practice is not exactly socialism (nor is it capitalism), scholars in Chinese studies adopt and adapt the concept for different purposes. The postsocialist nature of the image of Sun Wukong is evident from the relationship between the people and the system. If a socialist system means people have faith in the socialist discourse, it becomes postsocialist when this faith is lost, even though ideological control from the leadership is still strong and is currently getting stronger. There exists a discord and discrepancy between the expectations from above and grassroots-level practice.

Instead of the kind of collective identification with common ideals established in the socialist period, the postsocialist hero is interested in his individual agenda, which often includes focusing on his personal struggle to challenge the authorities that want to control him. A Chinese Odyssey indicates the postsocialist turn of Journey to the West: from here on, major adaptations of Journey to the West almost always present the Monkey King as a postsocialist hero (with one exception that will be discussed below).

A Chinese Odyssey makes Sun Wukong a rebel again: he had already experienced the five hundred years of imprisonment and become a pilgrim following Tripitaka, but now he no longer wants to follow the prescribed narrative. And not only is he no longer willing to obey the command from above, but he also loudly lets the world know of his intention. This Wukong expresses a challenge to the ideological authority of the contemporary regime. Even though in the end his resubmission is unavoidable, his ridicule and rejection of authority is already enough for the audience to consider him a hero. Soon after, the rise in A Chinese Odyssey’s popularity presents an opportunity to rewrite the story of Wukong as well as other main characters in Journey to the West.

The “post” of postsocialism is reflected in the spirit of rebellion, the lack of belief in authoritarian control, and the challenge to authority; on the other hand, the “socialist” ideology and the government that represents it still maintain a strong presence. In contrast to the socialist revolutionary Monkey King produced during the 1950s and 1960s, who celebrate his victory in the end, both of the postsocialist Monkeys are doomed to lose. Joker has to fight hard for his right to disagree, and eventually, he gives in. The audeince can relate the story of Wukong to the forms of compliance they have to endure in real life. The popularity of A Chinese Odyssey lies in the sympathy that the readers share with Wukong. They grieve over these sad stories just as they grieve over their own problems.

These adaptations are all engaged with the major contradiction of Journey to the West: why would Monkey, once a brilliant rebel, become a model Buddhist pilgrim? It is the ways in which the readers approach this contradiction that determines to a large extent their understanding of Journey to the West. One common theme shared by these three texts is the central issue of thus, looking for his identity is a major struggle for Wukong, and it is a lonely one. He is no longer presented as a member of the pilgrim team—only he himself can solve the problems he experiences, and only from within. Joker refuses to become the hero Sun Wukong, and in this action he remains the rebel. It is because of his own journey/pilgrimage that he is able to accomplish his recovery. Does the ending suggest that the time for Wukong to become a rebel and troublemaker has come again? New adaptations follow the same track in which variants of Wukong, though they may be presented with varying degrees of humor or seriousness, are always marked by a shared sense of loneliness. His struggle has turned inward: finding his identity and his inner strength.

Adaptation of Journey to the West continues, and those receiving public praise have a common theme: rethinking the transition of Sun Wukong from a rebel to a pilgrim, and depicting Sun Wukong rising up as a rebel again. Wukong’s failure and dejection at the beginning and his ultimate transformation into a rebellious hero earns the audience’s sympathy, and their identification with him ensures interest in the project of such revision.

Three other noteworthy examples of postsocialist-oriented adaptation are: The Monkey King (2014), Monkey King: Hero Is Back (2015), and “ Wukong,” as sung by Dai Quan on Sing My Song (2.015).

The Monkey King (2014), was a box-office success but a critical failure. Expectations for the film were high, but the top reviews on this site point to a central issue: Monkey is not presented as a rebel but rather as a naive demon who is manipulated by Bull Demon King; he willingly admits his “mistake” and wants to help rebuild the palace for the Jade Emperor. One reviewer calls the writer of the story “a Wu Cheng’en who works for the Propaganda Department,” and The Monkey King is seen as an educational film promoting the mainstream theme of cooperating with deities.

Monkey King: Hero Is Back (2015) was a success both at the box office and in critics’ reviews. The film focuses on the moment when Monkey has just been released from the mountain after five hundred years of imprisonment. A dejected Monkey who cannot find his power all through the film, he is irritated, instigated, and finally inspired by a little boy named Jiang Liu (Tripitaka’s boyhood name), who believes in the greatness of the Great Sage he knows from legend. At the very last moment, Monkey rediscovers his magic power and defeats the demon Hundun. The short moment of Monkey regaining his magic in the end, lasting for only two minutes, wins the audience’s heart. Many popular reviews note Wukong repeatedly yelling throughout the film, “ I can’t do it, I can’t do it,” a frustration that aligns his character with normal human beings, in contrast to the radiant hero he finally becomes. The most popular review on douban.com states: “Every Chinese will fall in love with Sun Wukong. Each generation has its own Sun Wukong. I think this film can serve as a good first Monkey King film for children of the new century.”

Why does the audience respond to the Wukong in this 2015 film so positively while regarding the 2014 film as a failure? The different attitudes toward these two films point at the significance of the rebellious quality of a postsocialist hero. 2014 accepts what is offered him from both deities and demons, including evil plans that masquerade as friendly help and that eventually result in the havoc in heaven. 2015, however, does not just accept. He searches, he questions, and he fights against his limits, echoing the examples of A Chinese Odyssey.

The third example is the song “Wukong,” written by Dai Quan. The lyrics describe Wukong’s internal journey and struggle from a firstperson point of view. Explaining the reasons he wrote this song, Dai ays his identification with Sun Wukong is due to what he believes is the “spirit of Wukong” (Wukong jingshen): rebelliousness, variability, optimism, and persistence, which has encouraged him in his life as an artist. The bitterness and loneliness that Dai Quan’s Wukong experiences in his individual struggle, and the freedom this Wukong seeks, are particular traits of the postsocialist Wukons. "Wukong” sings at the refrain,

“What is the use of my Iron Rod and my transformations? There is no cure to the anxiety and frustration. Golden band on my head, unspeakable pain.”

But when it repeats at the end, the message turns positive, a victorious Wukong singing the last line:

“Watch my rod—it reduces all problems into ashes.”

The conflict between the golden fillet and the rod is notable in this short song. Engaging with this major conflict, Sun Wukong tries to use his rod to break free from the limitations of the fillet. This is a clear contrast to the socialist Wukong: the revolutionary who is invincible, and the loyal party supporter who does not complain about the golden fillet. After all his failures and frustrations, the postsocialist Wukong in the end manages to find something to celebrate, a sense of accomplishment for himself, as Dai Quan indicated in his statement:

“In the end, every monkey can become Sun Wukong.”