The views and opinions expressed on this site and blog posts (excluding comments on blog posts left by others) are entirely my own and do not represent those of any employer or organization with whom I am currently or previously have been associated.
Academic Version: Applying my personal experiences and academic research as a professor of Sociology and Asian American Studies to provide a more complete understanding of political, economic, and cultural issues and current events related to American race relations, and Asia/Asian America in particular.
Plain English: Trying to put my Ph.D. to good use.
The following new books look at the historical, cultural, and political dimensions of how Asian Americans have been portrayed and imagined in media, literature, and popular culture. As always, a book’s inclusion is for informational purposes only and does not necessarily mean a full endorsement of its contents.
Images of upraised fists, afros, and dashikis have long dominated the collective memory of Black Power and its proponents. The “guerilla” figure-taking the form of the black-leather-clad revolutionary within the Black Panther Party-has become an iconic trope in American popular culture. That politically radical figure, however, has been shaped as much by Asian American cultural discourse as by African American political ideology. From the Asian-African Conference held in April of 1955 in Bandung, Indonesia, onward to the present, Afro-Asian political collaboration has been active and influential.
In Black Power, Yellow Power, and the Making of Revolutionary Identities, author Rychetta Watkins uses the guerilla figure as a point of departure and shows how the trope’s rhetoric animates discourses of representation and identity in African American and Asian American literature and culture. In doing so, she examines the notion of “Power,” in terms of ethnic political identity, and explores collaborating-and sometimes competing-ethnic interests that have drawn ideas from the concept.
The project brings together a range of texts-editorial cartoons, newspaper articles, novels, visual propaganda, and essays-that illustrate the emergence of this subjectivity in Asian American and African American cultural productions during the Power period, roughly 1966 through 1981. After a case study of the cultural politics of academic anthologies and the cooperation between Frank Chin and Ishmael Reed, the volume culminates with analyses of this trope in Sam Greenlee’s The Spook Who Sat by the Door, Alice Walker’s Meridian, and John Okada’s No No Boy.
The Oriental Obscene is a sophisticated analysis of Americans’ reactions to visual representations of the Vietnam War, such as the photograph of the “napalm girl,” news footage of the Tet Offensive, and feature films from The Deer Hunter to Rambo: First Blood Part II. Sylvia Shin Huey Chong combines psychoanalytic and film theories with U.S. cultural history to explain what she terms the oriental obscene: racialized fantasies that Americans derived largely from images of Asians as the perpetrators or victims of extreme violence.
Chong contends that these fantasies helped Americans to process the trauma of the Vietnam War, as well as the growth of the Asian American population after the Immigration and Nationality Act of 1965 and the postwar immigration of Southeast Asian refugees. The oriental obscene animated a wide range of political narratives, not only the movements for and against the war, but causes as diverse as the Black Power movement, law-and-order conservatism, second-wave feminism, and the nascent Asian American movement. During the Vietnam era, pictures of Asian bodies were used to make sense of race, violence, and America’s identity at home and abroad.
Showcasing the dynamism of contemporary Korean diasporic theater, this anthology features seven plays by second-generation Korean diasporic writers from the United States, Canada, and Chile. By bringing the plays together in this collection, Esther Kim Lee highlights the range of themes and styles that have enlivened Korean diasporic theater in the Americas since the 1990s. Some of the plays are set in urban Koreatowns. One takes place in the middle of Texas, while another unfolds entirely in a character’s mind. Ethnic identity is not as central as it was in the work of previous generations of Asian diasporic playwrights.
In these plays, dramas of diaspora and displacement are likely to be part of broader stories, such as the difficulties faced by a young mother trying to balance family and career. Running through those stories are themes of assimilation, authenticity, family, memory, trauma, and gender-related expectations of success. Lee’s introduction includes a brief history of the Korean peninsula in the twentieth century and of South Korean immigration to the Americas, along with an overview of Asian American theater and the place of Korean American theater within it. Each play is preceded by a brief biography of the playwright and a summary of the play’s production history.
The Chinese Diaspora on American Screens looks at the way in which issues of race and sexuality have become central concerns in cinema generated by and about Chinese communities in America after the mid-1990s. This companion volume to Marchetti’s From Tian’anmen to Times Square looks specifically at the Chinese diaspora in relation to ethnic, racial, gender, and sexual identity as depicted in the cinema.
Examining films from the United States and Canada, as well as transnational co-productions, The Chinese Diaspora on American Screens includes analyses of films such as The Wedding Banquet and Double Happiness in addition to interviews with celebrated filmmakers such as Wayne Wang. Marchetti also reflects on how Chinese identity is presented in a multitude of media forms, including commercial cinema, documentaries, experimental films, and hybrid digital media to offer a textured look at representations of the Chinese diasporic experience after Tian’anmen.
Depictions of Asian American men as effeminate or asexual pervade popular movies. Hollywood has made clear that Asian American men lack the qualities inherent to the heroic heterosexual male. This restricting, circumscribed vision of masculinity—a straitjacketing, according to author Celine Parreñas Shimizu—aggravates Asian American male sexual problems both on and off screen.
Straitjacket Sexualities: Unbinding Asian American Manhoods in the Movies looks to cinematic history to reveal the dynamic ways Asian American men, from Bruce Lee to Long Duk Dong, create and claim a variety of masculinities. Representations of love, romance, desire, and lovemaking show how Asian American men fashion manhoods that negotiate the dynamics of self and other, expanding our ideas of sexuality. The unique ways in which Asian American men express intimacy is powerfully represented onscreen, offering distinct portraits of individuals struggling with group identities. Rejecting “macho” men, these movies stake Asian American manhood on the notion of caring for, rather than dominating, others.
Straitjacket Sexualities identifies a number of moments in the movies wherein masculinity is figured anew. By looking at intimate relations on screen, power as sexual prowess and brute masculinity is redefined, giving primacy to the diverse ways Asian American men experience complex, ambiguous, and ambivalent genders and sexualities.
Many of you have probably seen The Hangover Part 2, the sequel to the surprise hit of 2009. I recently watched the first Hangover film and mostly enjoyed it, although it was not quite as uproariously hilarious as many of my friends hyped it up to be. I have yet to see Hangover 2 and now my motivation has declined even further, after reading my friend Jeff Yang’s recent article about it in his column for the San Francisco Chronicle. Some excerpts:
“H2″ made an absurd $103 million over the three-day weekend — an all-time record for a live-action comedy, despite near-universal excoriation by critics, who called it “uninspired and unoriginal,” “unclean and mostly unfunny,” and “rancid and predictable.” What few pointed out was that, in seeking to top the already over-the-top comic sensibilities of the original, the filmmakers chose the sleaziest, easiest possible solution, unleashing a relentless bastinado of abuse at the expense of Asians, a group that they presumably felt could be targeted with minimal concern about potential backlash.
If you’re an Asian who swallowed hard upon hearing that the sequel would be set in Bangkok, you’ll need to swallow harder just to keep down your gorge at what they’ve produced. The film’s depiction of Thailand transforms the “Land of Smiles” into a bizarro realm of brute violence, grim depravity and unfettered libido, populated entirely by broad racial stereotypes: Thuggish gangsters. Wizened monks. Lascivious ladyboys. Not to mention whiz-kid pre-meds, infinitely forgiving lotus-blossom brides and the Father of All Tiger Dads. . . .
As an Asian American who enjoyed the first film, I found the sequel bluntly and inexplicably offensive — with the fact that the movie opened in the waning days of May [Asian Pacific American Heritage Month] being soy sauce in the wound.
Jeff Yang could have ranted on about the various ways in which he found Hangover 2 offensive but most of his article actually focuses on what Asian Americans can actually do about this ongoing problem of Asians and Asian Americans consistently being portrayed using racist stereotypes in mainstream Hollywood films. Specifically, he offers some thoughts about the possibility of not only creating an alternative set of filmmakers who would portray Asian Americans more accurately, but also creating an alternative audience that would be able to sustain such independent efforts. But along the way, Jeff raises some important challenges that still need to be addressed:
For an indie filmmaker, you simply can’t make money with theatrical distribution. But if you’re talking a target not of theatrical distribution but direct-to-DVD, a film with a guerrilla $250,000 budget can make back its costs and return a healthy profit if it sells 20,000 units at $20 a pop. . . .
Now, there are currently more than a million Asian Americans enrolled in college — two-thirds of whom are concentrated in eight states. It would only take two percent of them collectively purchasing a book or DVD or CD to make it solidly profitable — supporting the work of a creative artist, and enabling that creator to continue doing what he or she does, with full freedom to make art that’s appealing and authentic and true to an Asian American experience.
This is the gist of something that, in our conversations, cultural critic and academic Oliver Wang has dubbed The Two Percent Project. Here’s how it might work: Get together a group of smart, influential tastemakers — journalists, critics, student leaders, bloggers. Have them select five indie Asian American creators — writers, filmmakers, musicians — from an open call that includes anyone with a brand-new, brashly different and commercially viable product.
Send these creators on a collective national barnstorming tour of the college campuses with the biggest Asian American student representation — reading, performing, speaking, and showing their work and their potential. The costs of the tour would be covered by student organization funds and corporate sponsors.
Here’s the kicker: Although attendance at these events would be free, every attendee would have to purchase one of the five products these artists are promoting on the spot, while enrolling in an online community that gives the artists long-term engagement with their consumers. The goal? Constructing an independent audience. Reinventing the Asian American brand. And creating recorded proof that Asian American artists are marketable and that a market exists to sustain them.
Jeff’s idea sounds plausible to me, especially if Asian Americans, young and old, keep railing against movies rife with racial stereotypes like Hangover 2. Jeff’s idea doesn’t even take into consideration the growing numbers of Asian American professionals who are making good money and actually have the financial means to support such independent efforts even more than college students. If there is a plan that can incorporate them into this movement, it would certainly produce positive results.
Either way, I applaud Jeff Yang, Oliver Wang, and others who are doing more than just complaining about injustices against Asian Americans — they’re proposing potential plans of action and solutions to the problem. Their specific ideas may or may not bear fruit immediately but at the least, they get the conversation started, get ideas rolling, and will hopefully lead to some innovative thinking and action to get something done.
Even if it’s a small step, at least it’s a step in the right direction.
Along the same lines, other writers and bloggers around the internet have also posted their own end-of-year stories, articles, and lists related to Asian Americans, so I list and summarize the ones that I have recently come across (thanks to 8Asians for taking the lead on mentioning these lists):
The writers of the online magazine Asia Pacific Arts (published by the University of Southern California U.S.-China Institute) select their favorite Asian and Asian American performers, film, music, TV dramas, choreography, video games, behind-the-scenes artists, etc. of 2010 (thanks to AngryAsianMan.com for mentioning this).
As part of this blog’s mission of making academic research and data more easily accessible, understandable, and applicable to a wider audience and to practical, everyday social issues, I highlight new sociological books about Asian Americans and other racial/ethnic groups as I hear about them. A book’s inclusion is for informational purposes only and does not necessarily mean a full endorsement of its complete contents.
This time around, I highlight several recently-released books that focus on different elements and examples of Asian American popular culture:
Racial Stigma on the Hollywood Screen from World War II to the Present charts how the dominant white and black binary of American racial discourse influences Hollywood’s representation of the Asian. The Orientalist buddy film draws a scenario in which two buddies, one white and one black, transcend an initial hatred for one another by joining forces against a foreign Asian menace. Alongside an analysis of multiple genres of film, Brian Locke argues that this triangulated rendering of race ameliorates the longstanding historical contradiction between U.S. democratic ideals and white America’s persistent domination over blacks.
Bollywood Weddings examines how middle to upper class second-generation Indian-American Hindus negotiate wedding rituals, including the dating and engagement processes. Many of these couples are (in Ramdya’s neologism) “occasional Hindus” who display their Hindu religious background only on important occasions such as the rite of passage that is marriage.
These couples (and their extended families) negotiate two vastly different cultures and sets of values inside a community that has itself largely predetermined how to mix American and Indian/Hindu elements into this ritual. As a rule, the first generation organizes the wedding, which is largely Hindu, and their children coordinate the American-style reception. Instead of choosing either India or America, or arriving at a compromise in between the two, this community takes a “both/and” approach, embracing both cultures simultaneously.
For more than a century, sporting spectacles, media coverage, and popular audiences have staged athletics in black and white. Commercial, media, and academic accounts have routinely erased, excluded, ignored, and otherwise made absent the Asian American presence in sport. Asian Americans in Sport and Society seeks to redress this pattern of neglect. This volume presents a comprehensive perspective on the history and significance of Asian American athletes, coaches, and teams in North America.
The contributors interrogate the sociocultural contexts in which Asian Americans lived and played, detailing the articulations of power and possibility, difference and identity, representation and remembrance that have shaped the means and meanings of Asian Americans playing sport in North America. This volume will be of interest to students and scholars of the Asian American experience, ethnic relations, and the history of sport.
For South Asians, food regularly plays a role in how issues of race, class, gender, ethnicity, and national identity are imagined as well as how notions of belonging are affirmed or resisted. “Culinary Fictions” provides food for thought as it considers the metaphors literature, film, and TV shows use to describe Indians abroad. When an immigrant mother in Jhumpa Lahiri’s “The Namesake”, combines Rice Krispies, Planters peanuts, onions, salt, lemon juice, and green chili peppers to create a dish similar to one found on Calcutta sidewalks, it not only evokes the character’s Americanization, but also her nostalgia for India.
Food, Anita Mannur writes, is a central part of the cultural imagination of diasporic populations, and “Culinary Fictions” maps how it figures in various expressive forms. Mannur examines the cultural production from the Anglo-American reaches of the South Asian diaspora. Using texts from novels – Chitra Divakaruni’s “Mistress of Spices”, and Shani Mootoo’s “Cereus Blooms at Night” – to cookbooks such as Madhur Jaffrey’s “Invitation to Indian Cooking” and Padma Lakshmi’s “Easy Exotic”, she illustrates how national identities are consolidated in culinary terms.
The third installment of the Fast and the Furious series of movies is out (Tokyo Drift), sporting a few changes from its first two predecesors. The most obvious is that it is set in Japan and features a large Asian and Asian American cast. Part of the reason may be due to its new director, Taiwanese American Justin Lin, of Better Luck Tomorrow fame. Here’s MTV’s take on the film and on Justin Lin’s career up to this point:
The result is — as you’d expect — an eardrum-assailing, lightning-paced, adrenaline-pumping thrill ride that might send your bag of popcorn flying through the air. The real shock, however, is that it’s the first “Furious” movie with a brain under the hood.
“It’s a self-discovery movie,” Lin insisted, equating the story of street racer Sean Boswell (Lucas Black) to his own experiences as an Asian filmmaker navigating Hollywood. “This is really, at the end of the day, about this kid who is outside and comes into town. . . .
“It’s still funny sometimes,” Lin added, saying that as passionately as he felt about exposing American audiences to his world, he realized on day one of the “Drift” shoot that he was still working in theirs.
“The first day of my big movie, I drive on the set and the security won’t let me in. They thought I was a P.A. [production assistant]! It happens all the time. Every time I go to a meeting, they’re like, ‘So, what are you delivering?’ “It constantly slaps me in the face, that I’m still perceived as a bit of an outsider,” Lin lamented.
I haven’t seen the movie yet, but will try to soon. It’s nice to see Justin Lin moving up in the Hollywood hierarchy, from unknown independent filmmaker to director of feature-list mainstream studio movies. It’s also good to hear that he had enough power to demand — and get — major changes in the storyline and plot to make it more realistic and professional, and not just a retread of the first two movies and of tired stereotypes of Asian culture.
At the same time, it’s frustrating to hear about Justin’s experiences of still being treated as an outsider in the moviemaking industry. Unfortunately it just goes to show that although Asian Americans have made nice strides in penetrating the silver screen (or is that white?), there is apparently a long way to go until we are seen as regular, legitimate players in the industry.
The San Francisco Chronicle has an article and commentary by Jeff Yang about the current state of Asian Americans trying to achieve stardom on television:
The CBS sitcom “King of Queens” takes place in a region of New York where one out of five people is Asian, yet none of the regular or recurring characters is Asian American. You won’t find any of Orange County’s half a million Asians on Fox’s “The OC.” And though the WB’s “Charmed” is set in San Francisco, the three witchy Halliwell sisters seem mysteriously oblivious to the fact that a third of the city’s population — the Asian third — has magically vanished.
In fact, although Asian Americans make up about five percent of the U.S. population, we represent just 2.7 percent of all regularly appearing characters on prime-time TV and have only a handful of the starring or recurring roles in television’s traditional staple commodities: dramas and situation comedies. Oddly enough, hope has come from an unlikely source: reality TV, which has offered a backdoor means for some of Asian America’s most dynamic talents and, uh, colorful personalities to finally find a spotlight on the world’s biggest stage.
On ABC’s breakout reality hit “Dancing with the Stars,” Carrie Ann Inaba was showcased as one of three professional judges evaluating the fancy footwork of celebs like Evander Holyfield, “Seinfeld”‘s John O’Hurley and “General Hospital”‘s Kelly Monaco. And NBC’s much-buzzed-about new reality program “Three Wishes” features Diane Mizota as one of its three “angels,” who travel across small-town America, making dreams come true.
Yang notes that ironically, the one Asian American personality who’s been able to achieve the most fame and stardom is actually the dreaded William Hung — a pretty depressing thought. Yang’s article also gives a nice breakdown of some of the most notable Asian Americans who have appeared on reality TV in recent years and what they’re doing now. So I guess we’ll just have to keep doing what we’ve been doing — doing the best we can given the opportunities we have, and at the same time, trying our best to open our own doors.
AsianWeek Magazine has a feature article about Hollywood’s 25 Worst Portrayals of Asian Americans. You should definitely read the article yourself to learn the details about each portrayal, but their top ten of the most notorious portrayals are:
10. The movie Year of the Dragon 9. Charlie Chan 8. Fu Manchu 7. William Hung 6. The sitcom All American Girl starring Margaret Cho 5. The movie The Good Earth 4. Long Duk Dong in Sixteen Candles 3. Injustices suffered by cinematographer James Wong Howe 2. Mickey Rooney in Breakfast at Tiffany’s 1. Deaths on the set of The Twilight Zone
Not all is doom and gloom — the article also describes the 10 Most Memorable Moments for Asian Americans:
10. The Bridge on the River Kwai (1957) 9. Better Luck Tomorrow (2003) 8. Kill Bill: Vol. 1 (2003) 7. Flower Drum Song (1961) 6. Charlie’s Angels (2000) 5. Enter the Dragon (1973) 4. The Killing Fields (1984) 3. Shanghai Express (1932) 2. Dragon: The Bruce Lee Story (1993) 1. Chan is Missing (1982)
In terms of most memorable moments, I would have taken out Charlie’s Angels myself and instead, would have included Crouching Tiger, Hidden Dragon, but for the most part, their lists make sense.