人·鬼·情

秋芸化装成钟馗的扮相坐在镜子前，而镜子里坐着她自己。她是谁？秋芸还是钟馗? 秋芸是一个戏剧演员，钟馗是戏剧中的鬼，而且是专捉鬼的鬼。一实一虚，现实与虚无连接形成一条无形的路，从现实情境走向心路历程。钟馗一向捉鬼，虽生得丑陋，却也是不折不扣的守护神，村民会向他祈愿，保一年安生。守护神，至少秋芸是这样认为的。妈妈跑了，村子里沸沸扬扬，乡野小孩口无遮拦，就算青梅竹马也恶意相待，糟糕透了。然后天光一灭，钟馗喷着火来了，舞剑而出，喧哗四起，好一通捉鬼。红衣花脸，置身于无光无声、混沌一片之中，一步一唱，无不牵动人心。这鬼有几分熟悉，像人心中的小鬼。 秋芸身为女娃儿，生于戏班子之中，打小在咿咿呀呀的京腔氤氲之中长大，本就预示了她要走上戏子这条路。只是戏子的身份本就处于下三流之中，而作为一个女戏子则更甚。因此她选择了演男角儿，但她想不到旁人心中的恶实在与她扮男扮女没什么关系，是嫉妒，而嫉妒是不分什么对象的。似乎欺辱与刁难于她如影随形，长这么大仍无法消弭，每每无助之时，钟馗便出现了，救赎一颗满目疮痍的心。秋芸扮武生被扎钉子，当她夜深一人在化妆室满脸乌黑声嘶力竭之时，钟馗就在门外，唱腔凄婉，踌躇不前。巨大的黑影映在秋云身后，快要将秋芸吞噬了。人与鬼似乎情意相通，互诉衷肠。京剧时空与秋芸时空剪接在一起，使秋芸无法表达的情借住钟馗之神态、动作、唱词演绎，呼之欲出。内心与现实交缠，虚实相生，意境幽美又高度意象化。 钟馗对于秋芸来说是一种自我救赎，秋芸在现实世界一直无法找到可靠的依傍，于是靠着钟馗的支撑，她努力一步步靠近舞台，靠近艺术，并最终嫁给了艺术。她站在舞台中央，她成了名角儿。她的内心已足够强大，她扮成钟馗，甚至成了钟馗。这时候钟馗“告辞了”，钟馗与秋芸融为一体，秋芸完成了自我救赎。 同样对秋芸的成长起到至为关键的作用的人就是秋父。秋父算是秋芸最早的启蒙者，他在秋芸心中种下了钟馗，并用尽力气让她走的更远，同时也离自己越来越远。身为父亲，他并不愿让女儿走上这条路，因为他深知人情冷暖，凄凉不易，人们可以为你喝彩叫好，同样可以抛石子到你身上，女戏子却更特殊。但是子女就是这样，不是不信，只是偏要。秋父戴草帽担担子立在雨中，抹一把脸上的雨水，他妥协了。他狠狠地训练女儿，不狠她以后怎么生存；他带她去挨个找戏班子，她从草根变成被人赏识的苗子。最后，她被带走了，多年的寸步不离之后她被带走了。他待在角落，喂了一只流浪狗，离开时将它带回了家。当她被人言包围尝到苦头，灰溜溜地逃回去，他打也要把她打回去。“你成了角儿，往台上那么一站，啥屁事儿都没了。”他向往舞台，知道在舞台上的幸福，他不能允许女儿为了无关紧要之事放弃那种幸福，他又一次将她推向舞台。 若干年后，他已风烛残年，瘦骨嶙峋，躯干伛偻，但华发抖擞，精神矍铄。女儿回乡，他下血本摆个八桌宴席，没什么好保留的，一辈子只有一回而已。他活了一辈子，没奢侈过，就这一次就够了；他没剩下什么，一个女儿就够了。不是亲生父亲又如何，从来都是他们相伴彼此，从来都是他送她离开，从来都是他隐忍自己造就女儿。也许他不知道，恰恰是他把女儿嫁给了舞台，嫁给了艺术。如果说钟馗是为了烘托气氛、补充情节、言角色所不能言，那么秋父就是真正缔造女儿的人。女儿和父亲的人生境遇何其相像，他们有的都只是舞台和彼此。如果真的能够有一次，他扮钟馗，她扮钟妹，同台唱一出《钟馗嫁妹》，便真的圆满了。 所以，人鬼情三字，人指秋芸与父亲，鬼指钟馗，情指移情于京剧。钟馗嫁妹只是一种象征，象征父女二人所走之路的艰难，以及秋芸苦苦挣扎救赎自己的过程。钟馗是秋芸内心的映射，挣扎作斗争的是自己，别人能够推一把，但不能时刻庇佑。

其实这片应该叫《钟馗嫁妹》。 秋芸学戏扮男，一开始是厌女/母，后来是借学戏去追求现实的“理想男性”，同时因为自己“男女不应”陷入三界游离境地。爱情破灭，被众孤立，红色黑色的颜料在无意间涂满全脸，尖叫。 “我想演（钟馗）了一辈子。”“妈妈想演个最好最好的男人（钟馗）。”这时，秋芸扮演理想男性（附带恋父情结）。 演钟馗其实是一件没有办法的事情。秋芸借三界游离的钟馗安放四处不应的自己。躲在钟馗身后很安全。 当“父亲”也破灭之后，秋芸直接面对钟馗。 钟馗：“男人演钟馗都嫌操劳，何况女人。” 秋芸：“我不操劳！我演得很痛快！” 秋芸：“我已经嫁给了舞台！” 钟馗：“我一直盼着你出嫁。” 何时秋芸不需要钟馗？何时钟妹不需要钟馗？ 搞了半天，妹不肯嫁，钟馗嫁妹循环。 这部片子真的太厉害了，整个叙事逻辑是戏曲的，表演是戏剧的，场景是舞台的，却用纯熟的镜头语言串联起空间和时间的置换。在当时，这么拍可能就是顺理成章，可在现在看来，这就很先锋。

看了这部片，我一点都不惊讶黄蜀芹会有郑大圣这样的儿子，一家的能人。

豆评里都说这片是女版《霸王别姬》，我觉得这看法太表面。个人以为，和《人鬼情》对标的，应该是同时期的《罗丹的情人》。

最后跪求这片出修复版。老版不仅画质堪忧，一开杜比模式声音还各种风骚走位……这样一部片子值得好好的修复。

-----------------------------------17.MAY.2019

影片所塑造的秋芸是多重意义上的女性的成功者与失败者形象。

秋芸自我表达并获得成功的开始便是以女性身份在舞台上扮演男性角色。她扮演的赵云、诸葛亮、关羽都称得上是中国传统世界中的理想男性形象，钟馗更是充当了秋芸理想中的女性庇护者。

以“钟馗现身”的经典片段为例，被刺伤手掌的秋芸用代表钟馗的红黑油彩抹花了脸，哭喊近似求救，向她的“钟馗”求一条生路。京剧扮相的钟馗在此时作为实体出现窥探秋芸，他的唱词与热泪充分表现了秋芸内心的挣扎与郁结。

两性形象中的一方往往会在秋芸的行为表达中缺失。当她以完整的男性形象出现，会以男性的口吻表达自我作为女性的诉求；当秋芸作为女人，因为缺少男性庇护者，她的女性话语主体性又模糊不清。

这种丰富的感性的呈现正说明影片所表现的性别刻板定位的困境不仅是单纯的戏剧化桥段，也是每位现代女性在生活中都可能陷入的艰难局面。因此，秋芸的迷茫和最终主动的自我选择对观众而言更具深刻的启发意义。

仅作个人存档。

是前段时间深焦发起的深交微影评大赛的参赛内容，字数上有严格限制。以后有机会再细写。

#本文整理收集于微信公众号“一瞧ONELOOK ”(onelooker44)，欢迎关注。

写在前面：这是我本科通识课堂上用英文写的一篇影评。因为我并没有受过电影学或者性别研究相关的写作训练，难免有些词用得不够恰当。原文里也许还有语法错误或者表达不当的地方，也请谅解。

Although based on an ungendered perspective, the 1987 film Human, Woman, Demon by Huang Shuqin depicts the development of a woman's selfhood that can be interpreted through her "desire for and denial of the female identity" (172; 219). The protagonist, Qiuyun, has fully devoted herself to her theatrical career as the male lead to get away with the traumatizing experiences from childhood, which contributed to her adolescent disorientation in gender identity and career goals. Being a respected mid-aged woman, her mind is continually being torn apart by the binary gender roles that socio-ideologically enforced on her, as she maintains as a masqueraded model of manliness/masculinity on stage and a wife-mother figure in unfulfilling family life (219). The film's ending embodies her reconciliation with her inner struggles as she finds peace and her female subjectivity in communion with her ghost persona on stage.

In a seamless, panning transition of the camera, the scene edited before Qiuyun's final reconciliation with the opera ghost depicts the very beginning of her life through the narrative of an elderly midwife. The midwife recalls the day of Qiuyun's birth (94:27-94:35) and how she turned out to be a girl to her father's surprise, as he had presumed her to be a boy until the midwife examined her body, "When I took a look at you, I didn't see the manhood. You are really a girl! /等我一看啊，少了那个玩意儿…是个小姑娘家!（笑）." In addition to her conversation with her father after the village banquet, I think that Qiuyun's reunion with the midwife foreshadows the emancipation of her repressed female identity. Appearing as a new character in the next-to-last scene, my understanding is that the midwife serves symbolic purposes as an incarnation of the proper womanhood and Qiuyun's guide out of the identity dilemma.

Based on the few lines, it is not difficult to observe that the midwife is an attentive, keen person and the only female character that has ever shown benignancy to Qiuyun throughout the film. Even that colleague who babysits her younger child is indifferent to her complaints about her husband (74:01), not to mention the town girls who left her helpless in public ostracism (40:43) and the other students in the opera troupe. The midwife is also an antithesis to Qiuyun's mother, for the former welcomes her female body into the world, while the latter makes her deny the female identity. According to Cui, the screen space can be seen as "a psychological world suggesting the characters' potential thoughts and feelings" (236). The amber color palette in this scene creates a heart-warming atmosphere, making the midwife a maternal figure, moreover, a model of morality that the heroine never had.

Not only does their brief reencounter (93:27-94:35) recognize her female identity as inevitable and naturally given, it also amends the pains the protagonist has endured for the pursuit of the female identity. Caught up in the gossip of a sexual scandal with teacher Zhang, one of the male figures that evoke her desire to secure a female identity, the young Qiuyun is voiceless and frantically spreads her face with a hideous masquerade of red and black paints (70:15). She has smeared down the colors with both hands and caressed her cheeks before she has the meltdown (69:56-70:12). It is then she realizes that she has no one to seek guardian from. In the post banquet scene, which supposedly happens many years after the scandal, another pair of hands fondles along her cheeks. The midwife touches Qiuyun as gentle as possible when she expresses her joy in finding out Qiuyun's female identity (94:35). Both scenes have the visual of the heroine centered within the frame in a close-up shot and the same motion of hands. They are filmed with low-key lighting in dark background in the same camera angle as well. Qiuyun, in both timelines, is the subject of the screen space and her psychological world. Apart from the costume and make-up, the two scenes are parallel to each other yet convey distinctive messages based on each scene's mood. The teenager Qiuyun is under anxiety and imbalanced by her choice of gender, and she goes into self-destruction as the hands fall and carry her cheeks; The mid-aged Qiuyun is happy to see her old acquaintance, and then she reveals a genuine grin—a sign of self-salvation.

Through the perfect projection of womanhood in the midwife does Qiuyun understand that self-fulfillment comes from the emancipation of one’s spirit. Knowing that her mind has been set free, once she is on stage as a strong individual, she takes in her female identity and the professional persona of the opera ghost.

希望能给各位影迷朋友，和为影评作业寻找灵感的同学们提供一点思路。牢记学术诚信，请勿抄袭。