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In 2021, Illinois became the first state in the United States to require that K-12 students learn about Asian American history. Illinois achieved this when lawmakers passed House Bill 376 (H.B. 376), colloquially known as the Teaching Equitable Asian American Community History (TEAACH) Act. H.B. 376 received praise for being the first legislation of its kind, and its passage inspired similar bills in New Jersey, Connecticut, and Rhode Island. Given the bill's influence, it is imperative to consider its language and utility. This critical policy analysis specifically investigates lawmakers' employment of the term "Asian American." The analysis ultimately argues that H.B. 376 is a necessary first step in breaking centuries of silence and dislocation for Asian Americans; however, the bill advances a social definition—or sociopolitical understanding—of "Asian American" that is potentially harmful. [ABSTRACT FROM AUTHOR]

This study examines how Southeast Asian American students develop their ethnoracial identities at an Asian American and Native American Pacific Islander-Serving Institution (AANAPISI) and a non-AANAPISI, and if there are differences between the two institutions. Drawing on interviews with 26 Southeast Asian American undergraduate students, I find that students use three outlets at both institutions to further develop their ethnoracial identities: 1) Asian American Studies or related courses, 2) ethnoracial student organizations, and 3) ethnoracial events. However, these outlets provided students with a different type of ethnoracial identity development – political ethnoracial identity or social ethnoracial identity. Those that did not participate in these outlets had a colorblind ethnoracial identity as they still acknowledged their ethnoracial identities but did not view race or racism as relevant. The AANAPISI designation did not matter in the parameters of this study, as there were no differences for students at both institutions. [ABSTRACT FROM AUTHOR]

The article examines how three Asian American educators utilize AsianCrit theory and culturally sustaining pedagogy to integrate the rich history and diverse experiences of Asian Americans into their teaching practices. It states that by focusing on the historical context of Asian American studies and addressing systemic racism, the educators seek to foster a more inclusive and critical curriculum that acknowledges and uplifts Asian American voices.

The image of the Apsara, a celestial dancer in Cambodian myth, is closely associated with Cambodian cultural preservation practices like Cambodian classical dance. The Apsara, its aesthetic features and its association with Cambodian cultural preservation have taken on new meaning in Cambodia's diasporic communities. In the diaspora, Apsara aesthetics have come to symbolize Cambodian heritage, history and identity, becoming a major feature of performances by Cambodian diasporic artists. However, orientalist expectations of Asian performers in the diaspora, paired with both the forgotten history of colonial intervention in Cambodian arts and state-sanctioned initiatives towards Cambodian nationalism, contributes to orientalist (and thus racialized) expectations of Cambodian diasporic performance. Mixed-race artists fail to fit neatly into the dominant narratives of Cambodian performance and have been marginalized by the Cambodian diasporic community's dominant conceptions of performance that are rooted in cultural preservation. As people that sit outside of the aestheticized markers of Cambodian-ness, mixed-race artists often struggle to have their work and their subjectivities recognized by their communities. To circumvent questions of their racial legibility, mixed-race Cambodian American artists construct performances that are strategically padded with markers of Khmer identity by engaging with Apsara aesthetics. This article will explore how three different SoCal-based artists have negotiated their Cambodian American identity and cultural politics through performance and/or performance related materials (ads, images, etc.). I will be using examples from the work of music artist and violinist Chrysanthe Tan, theater practitioner Kalean Ung, and autoethnographic engagement with my own creative projects to show how examining the work of multi-racial Cambodian American performing artists can bring forth the complex dynamics of Cambodian diasporic cultural politics and belonging. [ABSTRACT FROM AUTHOR]

This article highlights the little-known experiences and memories of Korean 'guestworker' nurses who 'twice migrated'; first moving to Germany and then migrating to the US in the 1960s and 1970s. Based on extended, repeat interviews with four former nurses, their stories underscore how little is known about this wave of Korean migrant women, specifically, and why they decided to migrate, where, and how. The findings highlight how these women were agents of their own mobility, seeing the opportunity to migrate to Germany as the means by which to acquire independence and autonomy as young women. Further, their stories showed how twice migration to the US was not always experienced as a positive and more advantageous destination, particularly for the women. Instead, it was presented as a choice that many were forced to make, often because it was seen to benefit their spouses or children. [ABSTRACT FROM AUTHOR]

Growing Asian American abolition feminisms is a practice not only of politics, organizing, and struggle, but of imagination, and speculative fiction and poetry can work to inspire and sustain such imaginations. Speculative and experimental works also challenge conventions of literary realism in Asian American literature, opening generic and imaginative possibilities for Asian American feminist politics. Responding to the threats of police violence and of racialized violence against Asian North American women, Franny Choi's queer feminist cyborg poetics open space beyond the violences of the human, and Kai Cheng Thom's Fierce Femmes and Notorious Liars: A Trans Girl's Confabulous Memoir bends space and time to join trans women's community together in ease and safety. Vandana Singh's utopias of the third kind locate utopic thinking in the struggles of oppressed and racialized people to build and sustain community through slowness and connection. Together, these speculations consider Asian American feminist futurities and what ways of being-otherwise we can share in the present and future, shaped by connection, community, and care, rather than urgency, scarcity, and fear. Analyzing how these works respond to violence and crisis, this article describes abolitionist possibilities for Asian American feminisms that respond to anti-Asian and state violence by seeking other genres of human life and rejecting linear notions of progress. Instead, these texts cultivate connection and community in the present as a project of shaping Asian American utopic visions, rethinking utopia not as a vision of future perfection, but an ethic of embracing and negotiating change, difference, and multiplicity. [ABSTRACT FROM AUTHOR]

The turn in Asian American studies to questions of Indigeneity and settler colonialism is of recent vintage considering that in the 1910s, Thind and Ozawa both grappled with their vexed relation to the figure of the native. [ABSTRACT FROM AUTHOR]

If the rubric of the Global Anglophone has come to be largely synonymous with the postcolonial, a development that some commentators have viewed with concern and even alarm, this essay explores a certain politically aspirational potential in the catachrestic elisions this category might engender. For if postcolonial studies has always struggled with a certain exclusionism predicated on how the South Asian context has functioned as its paradigmatic example, then the category of the Global Anglophone might help the field shed its own version of provincialism and develop more expansive geographic and temporal understandings of empire. Drawing in part from the work of Roanne L. Kantor, which bridges South Asian and Latin American studies, this essay explores how this newly ascendant category might help bring the fields of postcolonial, Asian American, and East Asian studies into more explicit alliance. While first acknowledging the potential identitarian tensions that might emerge between Asian scholars hired under the rubric of the Global Anglophone and Asian American and/or Ethnic Studies respectively, this essay ultimately argues for a more coalitional awareness of how seemingly distinct strains and traditions of anticolonial and antiracist scholarship might be relationally articulated to one another. [ABSTRACT FROM AUTHOR]

This autoethnographic essay and curation of visual notes and illustrations sheds light on the transformative power of visual notetaking as Asian American art practice. I focus on the influence the field of Asian American studies has had on my life in developing my critical consciousness and the way in which my activist practice remains grounded in sharing Asian American stories through creative forms of Asian American literature such as visual notes. [ABSTRACT FROM AUTHOR]

In this article, we offer a specific example from our programmatic research and teaching praxis during the COVID-19 anti-Asian hate pandemic period. We demonstrate how Asian American Studies community-centered knowledge coproduction and narrative generational wealth investment can address critical experiences of young learners from underrepresented, religiously-diverse populations through content that supports culturally sustaining child development and challenges disparately impactful realities of racism, misrepresentation, and systemic Western biases which undermine their health and wellbeing. Focusing on religious themes in relation to child development was not an explicit intention of our collaboratively developed storybook project titled, Hira Makes a Sound. Nevertheless, centering a women-led, intergenerational Nepali immigrant story in both our process and final product necessarily led to foregrounding religious, cultural, and spiritual dimensions of diasporic family and community life that are essential to coping and development for the fictional lead character, Hira, and her loved ones. Robust story data themes—paradoxically grounded in the ether of a shared Gurung worldview—provide generative lessons for researchers, educators, artists, and community advocates who work with or need to account for the lived experiences of young learners within religiously diverse, multi-generational immigrant family households and community ecologies. [ABSTRACT FROM AUTHOR]

"The Diversity Requirement" takes on anti-neoliberal criticisms of the post-2008 US university as emblematized by quit lit, the essay genre in which tenure-track hopefuls announce that they are leaving academia, as deracinated yet totalizing theories that ignore how racism structures institutional contingency and academic precarity, even when the diversity requirement is a norm. This article responds by turning to the Asian American campus novel, a generic category not readily deployed because of the recurrence of universities in literary and lived model minority narratives. Taking Asian American institutional racialization as representative of the ambivalence that subtends contingency, "The Diversity Requirement" connects the author's experience as contingent faculty and as staff of the campus diversity requirement to readings of Karen Tei Yamashita's I Hotel (2010) and Weike Wang's Chemistry: A Novel (2017) through the figure of the Asian American student teacher, the apt pupils within liberal whiteness who lack expertise or experience and yet are tasked with teaching responsibilities for diversity without full access to institutional power. In doing so, this article theorizes ambivalent contingency—a mitigated agency and constrained privilege from within institutional contingency that reflects contradicting intersections of power within and beyond the individual—as a strategy for surviving the institution without reproducing its logics of exclusion. [ABSTRACT FROM AUTHOR]

In this article, I examine the construct of parental home or maher in my native language Marathi—as a social, emotional, cultural, spiritual, physical, and lived construct. Maher informs my struggle to comprehend the construct of home and its relationship to displacement, loss of familiarity, nostalgia, and the liminal. I juxtapose my experiences of being a newly married woman of Indian origin in the United States, with my experiences of being a new graduate student in a reputed North American university—both simultaneous life events. This article is an autoethnographical reflection on my negotiation of my marital and academic landscapes where I found my identity and ontological orientations challenged. The borderlands that resulted from geo-familial displacement and ontological displacement in academia intersected to create vantage points and liminal spaces that allowed me to explore, re-orient, and assert my ontological roots that are informed by Indian philosophy—specifically, the Advaita Vedanta approach. This article explores the power of art as research and the process of art-making as a process synchronous to researching to explore identity in the making. [ABSTRACT FROM AUTHOR]

Through Our Eyes, Hear Our Voices is a virtual photovoice project that documents the impact of COVID-19 on Asian American and Pacific Islander (AAPI) communities. Quantitative studies on the disproportionate impact of COVID-19 are still emerging, but they do not reveal qualitative experiences of a racialized pandemic exacerbated by political leaders labeling it "China virus." As a qualitative participatory action research approach, photovoice is an ideal archival and pedagogical tool to capture the lived experience of AAPI communities. However, we had to adapt photovoice to a virtual research environment. We did so by adopting a variety of digital learning and information sharing platforms. In addition, we enlisted community-based organizations who are providing essential services for underrepresented communities to serve as research mentors for university student researchers. Finally, given the historic nature of the pandemic and the underrepresentation of AAPI experiences in mainstream archives, we emphasized the importance of students as co-producers of archival knowledge. [ABSTRACT FROM AUTHOR]

This paper argues that video games expose the presumptions separating "Asian America" and "Asia" in the traditional senses of isolation, origination, and presumed distance. It does so by focusing on the most "Asiatic" genre of video games today, the North American visual novel, which offers a counterdiscourse to normative modes of play and attempts to offer utopic spaces to reflect upon the "real" genres of race and neo-Cold War geopolitics. Using theories of performance from Dorinne Kondo and others, the author shows how queer indie visual novels are primarily aspirational, in that they build queer, utopic, and seemingly anti-racist worlds through the Asiatic space of the visual novel form. In so doing, they also allow players to explore the Asiatic as a means of repairing the traumas and distances of American imperial cultures. The article analyzes four visual novels to make this argument: three by non-raciallyidentifying North American designers--Doki Doki Literature Club! (2017) by Dan Salvato, Analogue: A Hate Story (2012) by Christine Love, and Heaven Will Be Mine (2018) by Aevee Bee-- and Butterfly Soup (2017), a game by the queer Asian/American designer Brianna Lei. If games make the boundaries of Asia and America irrelevant, visual novels explore this irrelevance through Asiatic irreverence. [ABSTRACT FROM AUTHOR]

Building upon recent work in Asian and Asian American studies, this essay explores dissonance, rather than disinterestedness, and its function and form for literary studies in our present time. It is inspired not only by my rereading of Matthew Arnold's essay but also the convergence of key events over the course of the last few years, ranging from recent attention to Asian and Asian American cultural production to anti-Asian hate crimes. As an Asian Americanist, I research and teach in a field whose very emergence was tied to activist claims for institutional and disciplinary space. I therefore find it profoundly difficult to imagine our endeavors in American literary studies as "disinterested." I am less invested in making the case whether or not the study of Asian American literature "matters"; rather, here I explore why Asian American literary studies—a method that seeks out and dwells in dissonance and urgency rather than disinterestedness and patience—might be a model worth continuing. [ABSTRACT FROM AUTHOR]

Our speculative ethnography of Chinese student experience in the United States during COVID-19 weds the tradition of speculative fiction (exemplified by the likes of Margaret Atwood and Octavia Butler) and digital autoethnography. The study is two-pronged: First, we articulate/map the methodological merits of speculative and digital autoethnography as particularly conducive to the crisis context of COVID-19 and its accompanying social isolation; second, we deploy said methodology within a population of nine Chinese students "trapped" in the United States during the COVID-19 period. [ABSTRACT FROM AUTHOR]

In this article, I address how walking as a curatorial practice of storying a neighborhood facilitates an irreducible politics of place occurring as affective intensities at various registers, where everyday movements entangle with spatial enactments of racism. Working with theories of assemblage and immanent movement, I examine walking narratives in San Jose Japantown, California (U.S.), a historic, ethnic neighborhood historically subjected to U.S. government and banking practices of "redlining" and Japanese American incarceration and dislocation to prison camps. As an analytical method, assemblage requires attention to movement: material elements of arrangement, the relations they require, new arranging and arrangements they might enable, and how these arrangements are legitimated. I examine spatial racism as an assemblage, analyzing its affective qualities wherein attentiveness to immanent movement might breach the assemblage and, in doing so, reach toward radical reformation through memorialization, community activism and development. [ABSTRACT FROM AUTHOR]

The Man from Beijing depicts ethnic Chinese workers on the US transcontinental railroad, a literary development that challenges the linguistic boundaries nominally associated with Asian American Studies. Of equal importance, I argue, is the way Mankell expands the cartography of Nordic Noir to encompass capitalism's old-new frontiers in China (PRC). [ABSTRACT FROM AUTHOR]

This paper examines Arif Dirlik's work on the Asia-Pacific region's transformation into a "model region of globalization." Writing amidst the crisis of the Social Sciences, Dirlik analyzed how global capitalism's drive to simultaneously homogenize and fragment the world, a condition he termed "global modernity," had not only restructured the Asia-Pacific region so as to meet the demands of a new flexible mode of production, but also transformed knowledge production about the world, giving way to an endless splintering of knowledge that reinforced the logics of global capitalism and foreclosed any possibility for radical critique. Drawing on Asian American studies, Pacific Studies and Indigenous Studies, which emerged in the Asian-Pacific borderlands between social activism and the academy, Dirlik called attention to the local as the primary site of inquiry and advocated for radical scholarly and activist approaches grounded in a "critical localism" against the hegemony of global capitalism. This paper explores how Dirlik's work on the Asia-Pacific region generates the possibility for crafting what the anarchist sociologist Philippe Corcuff describes as "fragile epistemologies" of the plural social global. [ABSTRACT FROM AUTHOR]

Proposals for Global Asias as an emerging field that "bridges" Asian studies and Asian American studies should attend to the residual debris of older understandings of global bridging work. This response explores two motifs for speculating about what bridging work in Global Asias could be: stars, as understood in terms of interimperial constellations, and sandbars, as a metaphor for more local, coalitional, and temporary aggregations. [ABSTRACT FROM AUTHOR]

This essay draws on the philosophy, principles, and practices animating Global Asias scholarship to consider how this conceptual rubric shifts the ways in which we approach the subjects, objects, methods, and praxes of the academic study of Asia. Structurally dissonant as an epistemological project, Global Asias encourages scholars to acknowledge the institutional designs and disciplinary practices that currently organize and make legible work on Asia and its diasporas while simultaneously highlighting the limits of, and points of noncontact between, the broader infrastructures (including area studies, ethnic studies, diaspora studies, and the disciplines and interdisciplines) under which such work has traditionally been organized. In addition to offering a conceptual topography of Global Asias, this essay proposes three praxis-oriented concepts—relational nonalignment, structural dissonance, and imaginable ageography—that enable Global Asias as a tactical and evolving approach to the study of Asia and its multiple diasporas, one which actively resists the drive toward "critical consolidation" that often results from academic paradigm work. [ABSTRACT FROM AUTHOR]

This article describes how an Asian/American woman leader-scholar (and others un/like her) have processed the Atlanta Massacre of 2021 and other types of racialized violence in and out of the academy by drawing on the analytic frameworks of Orientalism and racialized sexualization. This critical autoethnography involved synthesizing traumatic reflections into concept maps by drawing from the content of author-generated poems, e-mails, institutional statements, and journal entries based on a series of critical incidents that occurred between March 15, 2021 to March 22, 2021, as well as over the past several decades. She describes how many leaders at White-dominated institutions of higher education have perpetually dishonored Asian/Americans and other BIPOC faculty, staff, and students through their in/actions, mis/behaviors, and mis/deeds before, during, and after the Atlanta Massacre March 16, 2021. [ABSTRACT FROM AUTHOR]

In this critical autoethnography, the author counter/narrates how she has navigated the dual pandemics of COVID-19 and structural racism predicated on over four centuries of racial oppression that reached a zenith on May 25, 2020, when George Floyd was murdered by a White police officer. As an Asian American woman dean of education at a White-dominated regional university, she weaves in between the past and present to discuss the multilayered intersections between the lives and livelihoods of Asian Americans and Black Americans by theorizing contemporary meanings of the historic slogan from the 1960s: "Yellow Peril Supports Black Power." She reflects on a few critical moments during the dual pandemics where she has navigated predominantly White spaces that have attempted to center tired-old platitudes around justice for George Floyd despite the daily persistence of blatantly and subtly racist practices against individuals who are Black, Indigenous, and People of Color. [ABSTRACT FROM AUTHOR]

This article takes the occasion of celebrating the theoretical long durée of Strange Encounters to think about two radically different forms of strange encounters. At the moment when Strange Encounters is celebrating its 20th anniversary it is important for feminists and scholars of race and ethnicity to reflect on the possibilities that Ahmed's work has provided for our critical perspectives about contemporary formations of race, gender and sexuality. The article considers two case studies: an art installation titled Enemy Kitchen by Michael Rakowitz and the memoir Know My Name by Chanel Miller. The article begins by thinking through what it means to form eating publics that often draw strangers together. Intimacy formed through strangers in this context is to be understood as generative and enabling. The kinds of intimacy that are enabled and formed through encounters with the stranger, I argue, are constitutive of positive social change that implicitly jettison the heteronormative logic of familial and familiar intimacy to imagine social worlds and possibilities in which radically different possibilities for coming together – via acts of shared commensality – are imagined and realized. The paper then moves to a different example of the encounter with the stranger, Chanel Miller's memoir. Using Ahmed's work, I explore what it means to confront strange encounters that involve coming into proximity with strange bodies that actually mean to harm women of colour. I shift from thinking about the enabling possibility of coming into contact with strangers to examine the latent violence of the encounter with the stranger that is structurally embedded in the rape survivor narrative. Together, these two examples allow me to ask how Ahmed's work has generated possibilities for a critically engaged form of social critique in Asian American Studies that takes on the challenge of confronting different forms of injustice. [ABSTRACT FROM AUTHOR]

This essay broaches the location of cultural production and circulation through an analysis of popular aesthetics and fantasy structures specific to the postindustrial milieu. While tracing the influence of American popular children's culture throughout Japan during post-World War II occupation, this essay demonstrates the rise of the Japanese cultural industry as a unique response to and anticipation of the pressures and anxieties of globalization. The Japanese cultural imaginary has significantly prefigured the very anxieties faced in an increasingly globalized world where bodies must be primed for instantaneous communication and be flexible and adaptable to rapidly changing consumer and material landscapes. [ABSTRACT FROM AUTHOR]

This essay offers advice for building a student-oriented pandemic pedagogy adapted for remote learning that draws from instructor and teaching assistant experiences from teaching a large lecture class at UCLA in spring 2020. We suggest strategies for a student-oriented virtual classroom that fosters engagement through relatability, accessibility, and compassion. In particular, we offer an ethnic studies pandemic pedagogy that centers taking care of your students and yourself in a historic moment of uncertainty and anxiety spurred by the pandemic, growing anti-Asian racism, and the movement for Black lives. [ABSTRACT FROM AUTHOR]

In this article, I describe my narrative walking project, StoryWalks, as a methodology that underscores the concept of movement in relation to place-based narratives. I describe several community member's walking narratives, theorizing movement through Deleuze and Guattari's concept of the refrain and through Donna Haraway's concept of storytelling as open signification and materialization in order to think about the various ways in which walking with stories is an entanglement of memories, place-based inquiry, history, future goals, and imaginings that matter for an ethnic and racial politics of place, identity, and belonging. I highlight storytelling through walking as an affective production of political, social, and cultural formations within communities. [ABSTRACT FROM AUTHOR]

An introduction is presented in which the editor discusses articles in the issue on topics including Asia Cultural Studies "Asian American Studies in Asia"; "Studying and Teaching Asian American Studies in East Asia"; and South Korean journal "Studies in Modern Fiction".

This essay investigates the stakes involved in responding to transpacific texts in East Asia, specifically in universities in Macau and Taiwan. It focuses on responses to two texts that represent in distinct ways precariatized lives in a transpacific frame: Souvankham Thammavongsa's Found, a text that uncovers a path from Laos to a refugee camp in Thailand to Canada, a path made legible through a scrapbook kept by Thammavongsa's father; and Rita Wong's forage, a text that cuts across and between South China and North America to track the movements of peoples and goods and waste, including the movement of electronic waste (or "e-waste"). By discussing selected responses to these texts, this essay investigates how such responses can be considered as part of a long-term pedagogical process of cultivating imaginations and striving to develop forms of responsibility to what this essay calls transpacific precarities. It suggests that carefully attending to such responses, always partial and in progress, can help us to better understand Asian American studies in East Asia as it continues to evolve through acts of teaching and learning in different sites. [ABSTRACT FROM AUTHOR]

Scholarship suggests that bilingual students' translanguaging skills – their multilingual and multimodal communicative competencies – should be leveraged as a valuable meaning-making resource and that translanguaging pedagogies can disrupt linguistic hierarchies and the ideologies of race, class, and nationhood that constitute them. Nevertheless, much of the scholarship in this area considers students' language practices in unmonitored classroom moments, often in violation of curriculum language expectations for monolingual usage. This qualitative study draws upon 1 year of ethnographic observation and field notes, audio-recorded classroom interactions, and semi-structured interviews in a 5th grade dual immersion (DI) classroom to examine one teacher's deliberate allowances for translanguaging despite administrative language separation requirements and the ambivalence they produced, and students' subsequent meaning-making processes in class. This work highlights the particular dispositions and curriculum arrangements that teachers can rely upon to create a dynamic bilingual environment for students and offers insights into how teachers of emergent bilingual students should be prepared. [ABSTRACT FROM AUTHOR]

The article informs about the contributors to Contemporary Literature, including Stephanie Burt, Henry Ivry, Julia C. Obert, Joshua Pederson, Molly Slavin, and Timothy Yu. Topics discussed encompass various literary themes such as contemporary poetry, climate crisis, colonial cities, postcolonial literature, moral injury, and Asian American studies.

This essay examines "Asian American Activism studies" and asks: What changes through the legibility of Asian American activism studies? What does Asian American activism research uniquely offer? We offer a historiographical analysis examining topical themes as well as theoretical and methodological interventions across time. We provide an overview of the articles in this special issue. We discuss future directions, attending to the ways that research on activism remains surprisingly sparse in certain major areas within Asian American studies as well as to the ways that particular trends within the field are anticipated to shape activism studies. [ABSTRACT FROM AUTHOR]

The article presents the works and pedagogical legacies of scholar Masao Miyoshi. Topics discussed include information on his work and vision as a strategic negation of identity politics; historical structuration of a transpacific dynamic at a key center of Asian American studies; and the analysis of racism and imperialism in Asian Americans.

As U.S.-led imperialism spreads in the Asia Pacific region through neoliberal trades and military occupation, how do “Asia” and “America” as both geopolitical units and embodied spaces construct and assemble diasporic Asian subjects affectively? Furthermore, as national allegiance is aggressively demanded by the surge of white nationalism in the Global North, how does an immigrant subject afford to be continuously attached to an object—“Asia”—that she must reject before becoming Asian American? Drawing on narrative study with queer Asian American activists involved in anti-imperialist organizing, this paper situates narratives of racialized queer grief in the framework of racial melancholia (Cheng 2000; Eng and Han 2000) as a form of protest against the splitting of Asian and American identity as the U.S. empire actively recruits Asian Americans into nationalist discourses. With a queer and intersectional method of narrating identity, this paper highlights how racial melancholia involves strategies of subjectivity-making against the colonial splitting of blackness and whiteness, the erasure of imperial history, and the segregation of communities. [ABSTRACT FROM AUTHOR]

This piece is an experimental autoethnographic text that juxtaposes the author’s childhood experiences of growing up as a mixed-race Korean immigrant in a xenophobic small town in the United States with her mother’s dreams of migrating from Korea to America. The story of the family is contextualized within the history of the Korean War and postcolonial Korea and is based on several conversations the author had with her mother and aunt, in addition to her research on the Korean War and its aftermath. It reveals the many physical and symbolic disappearances in both the author’s family and Korean diaspora. [ABSTRACT FROM AUTHOR]

The central premise of this article is that reading The Book of Salt as a work of world literature shifts the temporal and spatial sites, as well as the reading practices, involved in thinking about Vietnamese American literature and subjectivity away from the effects of the so-called Vietnam War and toward a long historical view that compares how Vietnamese actors have accrued, and continue to accrue, worth within differing regimes of global value. With The Book of Salt inching toward canonical status in the Asian American Studies curriculum, it is clear that Monique Truong's work has emerged as a central text of Vietnamese American literature. However, analyzing the novel solely as a work of Asian American literature may, in fact, limit the promise the book holds due to the conventional marketing and reading practices that frequently reduce a heterogeneous collection of Vietnamese American works to a hermeneutic centred around the "Vietnam War." In contrast, I propose that reading The Book of Salt as a work of world literature reveals how Truong creates a ground of comparison that reimagines accepted routes of cross-cultural representation, reception, and value. This world literature perspective nudges Vietnamese American writing away from its own shores by delving deep into the history of Vietnamese mobility and reconsiders the multiple promises held within the Vietnamese diasporic past in a way that brings into question a singular construction of the Vietnamese present. [ABSTRACT FROM AUTHOR]

This introduction uses the life, music, and autobiography of Fresh Kid Ice (from the 2 Live Crew) to frame a central objective in this themed cluster of essays, titled "Asian American Hip-Hop Musical Auto/Biographies," which extends our understanding of how hip-hop, and more specifically rap, in Asian America are forms of musical autobiography. Along with the contributions in the cluster, this introductory essay begins productive conversations between Asian American studies, hip-hop studies, and life writing studies. Asian American hip-hop musical autobiographies can offer alternative ways for imagining and unsettling a politics of Asian American identity and cultural production in the context of global capitalism, neoliberalism, and hiphop culture industries as they intersect with Blackness and anti-Blackness, gender, sexuality, multiracial space and place, refugee diasporas, and linguistic expressions. [ABSTRACT FROM AUTHOR]

Despite the growing number of Asian American Studies (AAS) programs and Asian ethnic organizations across colleges and universities since the 1970s, surprisingly little empirical research examines the role of these aspects of higher education on Asian American identity. How do the roles of AAS curriculum and Asian American student organizations (Asian American activities) influence southeast Asian American college students’ ethnic and panethnic identity formation? Drawing on 50 in-depth interviews of 1.5 and second-generation college-educated Asian Americans, this study finds that the exposure to Asian American activities shapes respondents’ racial and ethnic identity construction. Specifically, the exposure to Asian American activities: (1) evokes an informed assertion of a contextual panethnic identity; (2) serves to trigger an assertion of a hyphenated American identity; and lastly, (3) plays a direct, but differing, instrumental role on identity construction among different Asian American sub-ethnic groups. [ABSTRACT FROM AUTHOR]

My social identity as a diasporic Korean American male sometimes engendered doubts about my competency as a cultural anthropologist of South Korea. Such ethnonational gatekeeping by my ‘native’ Korean colleagues laid bare broader critiques of ‘the West’. Paradoxically, they also prompted re-entrenchments of nativeness (and implicitly, non-nativeness) by my colleagues despite their increasingly ‘non-native’ transnational identities. These embodied cultural boundaries are less visible (and arguably less consequential) to those viewed as recognisably non-native Asian (for example, white, Euro-American) or native Asian. But they are markedly visible and relevant to diasporic subjects who fit less comfortably within both boundary-enforcing classifications. The figure of the diasporic anthropologist reveals presumed racialised and gendered markers of difference—chiefly the unmarked but organising role of whiteness—conveniently subsumed under categories of ‘the West’ and ‘Asia’. Consequently, recent calls for ‘global anthropology’ against ‘Euro-American academic hegemony’ that fail to address this essentialising tendency, although important, remain inadequate. [ABSTRACT FROM AUTHOR]

Within the field of Asian American studies, there has been an abundance of research on the cinematic representation of Chinese Americans in association with identity. While one type of study primarily focuses on the Orientalist discourse and racial politics in the Hollywood films, another approach highlights the production and distribution of Asian American independent media. Taking the representation of Chinese American families in transnational Chinese cinema as a point of departure, this article adopts a narrative analysis approach to illustrate the re-articulation of Chinese cultural identity. Following the premise that experience is pertaining to the construction of the identity of Chinese immigrants, four kinds of experiences are categorized – historical, educational, family and immigration. Representative characters are chosen as reference points from four films: Pushing Hands (Ang Lee 1992), The Guasha Treatment (Zheng Xiaolong 2001), Saving Face (Alice Wu 2004) and A Thousand Years of Good Prayers (Wayne Wang 2007). The disaporic subjects demonstrate how Chinese cultural identity has been shaped by various experiences. [ABSTRACT FROM AUTHOR]

This article proposes ethical alienation as a critical pedagogical practice by analyzing the neoteric critical consolidation of Asian American literary and cultural studies, a consolidation marked by the recent (and near simultaneous) publication of four major compendiums--The Routledge Companion to Asian American and Pacific Islander Literature (Lee 2014), Keywords for Asian American Studies (Schlund-Vials, Vo, and Wong 2015), The Cambridge Companion to Asian American Literature (Parikh and Kim 2015), and The Cambridge History of Asian Ameri- can Literature (Srikanth and Song 2015). The publication of these four compendiums within the span of a year signals a pivotal moment in Asian American literary and cultural studies, one that both recognizes the institutional gains of the field and addresses the (in)compatibilities between the field's theoretical developments and its pedagogical practices. This article considers the centrality of ethics to a postidentity Asian American studies, suggesting how ethical alienation--signaled both by the figuration of "comfort women"/military sex slaves/halmoni and our own estrangement from it--can create productive classroom and metapedagogical practices in the study of Asian American literature. By attending to the field's consolidations around a set of pedagogical and scholarly imperatives and analyzing that critical solidification in relation to "comfort women"/military sex slaves/halmoni both as a figuration of "complex personhood" (Gordon 1997, 4-5) and as an interdisciplinary "term of analysis and history rather than personhood" (Chuh 2003a, 9), this article argues that ethical alienation as pedagogical practice can lead us to a differently ordered set of disciplinary priorities. [ABSTRACT FROM AUTHOR]

The Nanking Massacre is a historical event that invokes many contestations and tensions, as the recollection of what took place in Nanking during the six weeks from December 1937 to February 1938 is always under the influence of political circumstances and ideologies. This article explores the contemporary historical narratives and fictional representations of the Nanking Massacre to see how it has been remembered. The article mainly addresses North American academic debates over the Nanking massacre, and analyzes three novels by immigrant Chinese American authors, Qi Shouhua’sWhen the Purple Mountain Burns, Ha Jin’sNanjing Requiem,andYan Geling’sThe Flowers of War. [ABSTRACT FROM PUBLISHER]

The article talks about the Summer Institute in Asian American Studies (SIAAS) project and discusses the meaning of Asian American critical work from other shores across the Pacific. Topics discussed include the SIAAS being a platform to create a nexus for scholars and students located in Asian and Pacific areas to consider issues including migration, urban renewal and human rights that affect Asia, America and Asian America areas.

The article talks about the Summer Institute in Asian American Studies (SIAAS) project and one of its major goals being to create a platform for junior scholars and graduate students of English and American literature to engage with works in Asian American cultural and literary studies. Topics discussed include new perspectives on American literature studies through Asian American critical work.

The article talks about the Summer Institute in Asian American Studies that was launched in 2012 to attempt to bring together and engage participants from Asia and around the world. Topics discussed include the series of conferences on Asian British and Asian American literatures by the scholars at the Institute of European and American Studies at Academia Sinica in Taiwan.

The article talks about the Summer Institute in Asian American Studies (SIAAS) project and one of its objective being moving Asian American Studies to Asia. Topics discussed include the importance of Asia as a productive site in Asian American Studies, intellectual contributions by Asians or Asian Americans which will enrich the Studies, and developments in Asian Canadian Studies.

An introduction is presented in which the editor discusses various reports within the issue on topics including a history from the Pacific versus a transpacific history, Asian studies and Asian American studies, and the points of commonality be­tween the U.S. and Japanese empires.