Chinese sun and moon mirrors being hung round the neck, or because necks are concave things. Liu An's (c. 139 BCE) "Huainanzi" "Masters of Huainan", which is a compendium of writings from various schools of Chinese philosophy, was the first text to record "fangzhu" dew-collectors. Two "Huainanzi" chapters metaphorically use "sun and moon mirrors" to exemplify "yang" and "yin" categories and elucidate the Chinese notion of "ganying" "cosmic resonance" through which categorically identical things mutually resonate and influence each other. The "yángsuì" 陽燧 "burning-mirror" is "yang", round, and sun-like; the "fāngzhū" 方諸 "square receptacle" is "yin", square, and moon-like. The first context describes "yangsui" and
Yang ± Yin: Gender in Chinese Cinema in spite of social conservatism and government censorship. Chia-Chi Wu writes, 'In its queering of Chinese-language film– reclaiming or recreating Chinese texts for queer interpretation – "Yang±Yin" undercuts heteronormativity and patriarchy foundational to nationalist discourses of Chinese communities and creates a queer imaginary that is ‘pan-Chinese’.' Kwan draws attention to the coded or subtle queerness of Chinese cinema. For example, director Zhang Che describes, 'possible 'Freudian' readings' of his film "The Slaughter In Xi'an" (1990), thus, according to Fran Martin, 'validating the power of the spectators agency and never denying the erotic tensions bubbling beneath supposedly chaste canons of Confuscian