China's industrial revolution: Politics,planning and management, 1949 to the present,by Stephen Andors

Abstract

The study of Chinese industrial development has come a long way since the 1969 publication of Barry Richman's Industrial Society in Communist China (New York: Random House, 1969). Richman recognized that China had begun to “organize conscientiously and vigorously for industrial progress since the beginning of the 1950's.” Unlike some of his predecessors, he did not explain China's industrial growth in terms of mass coercion or swarms of “blue ants” instead, he warned the reader that “in order to understand more fully how Chinese management and Chinese organization function, it is essential to have an understanding of Chinese ideology.” His examples of the use of ideology-e.g., the study of Mao's On Contradiction to help resolve a problem of cost vs. quality in bicycle production-were refreshingly concrete and useful.     

Shimizu Ikkō's “Silver sanctuary” (Gin no seiiki): A Japanese business novel

Abstract

“I want to describe lots of people who are directly involved in business,” says Shimizu Ikkō. Shimizu Ikkō (1931- )is the pioneer of Japanese “business novels” (kigyō shōsetsu) and one of the most prolific and popular novelists today. Born in Tokyo, Shimizu attended Waseda University and was active as a freelance writer contributing articles to weekly magazines until he was recognized as a novelist. His An Artery Archipelago (Dōmyaku rettō) was awarded the 28th Japanese Detective Story Writers Association Prize in 1975.     

Review essay: Agrarian transformation,agrarian struggles,and Marxist analyses of the peasantry

Abstract

After some years of living in an Indian village, on family land that by the standards of most Marxist scholars puts us in the category of “capitalist farmers” or “kulaks,” I find myself taking scholarly discussion of “agrarian transformation” and “agrarian class structure” quite personally. There is something that jars against the reality of a daily life that includes hauling water for household use in the morning, enduring frequent blackouts or “load sheddings,” trying to decide whether to purchase first a TV or a refrigerator or a washing machine and not really being able to afford any of them, to be told that in moving from a salaried position in a U.S. university to an Indian village one has made a class jump upwards, from a section of the “expanded working class” or at worst “petty bourgeoisie” to membership among the capitalists and even (according to some scholars) participation in India's “ruling bloc.”     

Populism,privilege, and democracy in Henry James’s The Bostonians: encounters with community

ABSTRACT

Unusually for Henry James, The Bostonians (1886) addresses notions of “the people,” popular movements, and socio-political reform. Foregrounding the position of women, the narrative searchingly, if ambiguously, appraises conditions in the United States of the 1870s, following the Civil War. As Olive Chancellor (a Boston feminist) and Basil Ransom (a conservative Southerner) vie for possession of the malleable orator Verena Tarrant, the text explores the failure of “union” in both its personal and political senses. The populist-feminist rally concluding the narrative highlights the prevailing challenges to democratic possibilities. Community in its traditionally cohesive guise has metamorphosed into the “inoperative community” theorized by Jean-Luc Nancy. Mutually dependent, monadic “singularities” converge in tense encounter. “Community,” according to Roberto Esposito, inevitably separates such vulnerable “singularities” from themselves and others through the play of social relationality. The novel’s democratic orientation is nonetheless sustained by its capacious form and the hospitable engagement of its readers.     

The gap between the natural and social sciences sometimes leaves the public poorly informed

Abstract

In his book On Human Nature, sociobiologist Edward O. Wilson expresses many of the frustrations of natural scientists, complaining that the intellectual community has failed to recognize the importance of their contributions. He attributes this partly to the natural scientists' lack of literary ability and laments that even those who “step outside scientific materialism to participate in the [dominant] culture” have almost never been able “to close the gap between the two worlds of discourse.” But he directs his main criticism at those who work in the social sciences. He argues that they control the cultural establishment and that their reflections “are devoid of the idioms of chemistry and biology, as though humankind were still in some sense a numinous spectator of physical reality.”     

The historian's quest: Joseph R. Levenson

Abstract

Ever since Confucius remarked that he would not discuss the strange and supernatural, Chinese scholars have delighted in jotting down sensational and unusual events. This is such a favorite pastime that at least two books with the title Zibuyu (What the master refused to say) appeared in imperial times. The one by Yuan Mei (1916–97) has become a biji (jottings) classic. There are several editions published in recent years both in the People's Republic of China (PRC) and the Republic of China. This collection is full of ghost stories and strange tales, including records of “shrimp man,” “ape man,” and so on. Yuan Mei, while not particularly known for his moral rectitude, was nevertheless firmly rooted in the Confucian tradition.     

K. A. Wittfogel's Marxist studies on China (1926–1939)

Abstract

K. A. Wittfogel is one of the most controversial figures in the field of modern Chinese studies. In the early 1950s he established himself as the leading figure in the academic section of the Cold War. Highlights of his “fight for the Free World” were the publication of “Oriental Despotism” in 1958 and the controversy with Benjamin Schwartz over the “Legend of Maoism” in the opening issue of China Quarterly in 1960. Wittfogel was a renegade, given to apocalyptic battle-cries against real or supposed “communist” studies and theories. He claimed to be the only one in his field who by personal experience knew the communist strategies and tactics and their subversive intentions.     

Rejoinder

Abstract

Many of Mr. van Walt's criticisms are based solely on fabrications of his own making. For example, I am accused, twice, of referring to myself as a “scholar” and to my article as “scholarly.” I could find no trace of either. I am further accused of considering all Tibetan refugee accounts as “unreliable.” To be sure, I believe that one cannot base the study of historical events solely on refugee accounts, but that does not make all of these stories “unreliable.” After all, Dawa Norbu, a refugee himself, wrote in Red Star Over Tibet, “I never saw or heard of any case of misconduct by a Red soldier.” I would never argue that this statement was unreliable. We are further told that I refer to Tibetans as Chinese when in the second paragraph of my review I wrote, “… Tibetans [are] only one of 56 minority nationalities.” Chinese citizens yes, ethnic Hans no. A final example, although there are many more, is Mr. van Walt's attempt to attribute to me the opinion that

… the only importance to the Western academic world is that the situation in Tibet can teach us how to eliminate a “mystical religion” and that “it gives clues as to how Peking will integrate a capitalist Taiwan into a Communist China in the future”. (emphasis added)     

Appendix: Lim Li-suat

Abstract

In his “Comments on Cham Population Figures,” Michael Vickery criticizes my 1988 article “Orphans of Genocide: The Cham Muslims of Kampuchea under Pol Pot.” “Kiernan has tinkered with the statistics in a tendentious manner in an attempt to prove the case for genocide,” he claims. Vickery accuses me of making “propaganda” and using “doctored evidence” to support it, of failing to make “honest use” of data, and of “fiddling with statistics to prove a particular political case, which cannot be made.”     

Discourses of the Vanishing: Modernity,Phantasm, Japan by Marilyn Ivy

Abstract

Discourses of the Vanishing has been anticipated for several years now; it won't disappoint. Despite the rising number of authors who seek to “explain” Japan or attack its essentialism, Ivy is one of the few who have the understanding of modernity and the methodological tools to excavate the celebration (Japanese and American) of Japan's “uniqueness.” Discourses is by far one of the most sophisticated inquiries into what Ivy calls—properly I believe—the “Japanese thing.” The juxtaposition between the singular, thing, and plural, discourses, suggests her overall theme: to discuss the always incomplete reconfigurations of the many pasts that have existed within the archipelago into a singular ideology of Japan.     

“Saint Jack”

Abstract

Billed as “a Casablanca for the 1970s,” Peter Bogdanovich's Saint Jack immediately evokes the Bogart classic. Ben Gazzara plays an American expatriate living in Singapore, involved fairly lucratively and with a definite panache in the business of pimping for a stable of Asian beauties. As with Rick, the hero of Casablanca, Jack's background and how he got where he's at are initially obscure. He tells us that he's an Italo-American from Buffalo, and we later leam that he came to Singapore as a seaman, liked the place, and stayed to establish his procurer's street mini-empire. There is, to be sure, the Bogart touch. I have not seen enough of Gazzara's character acting to know if this is his stock in trade, but if it is, then Bogdanovich has selected him shrewdly for the lead role. If it is not, then surely Gazzara has made a studied effort at reproducing the smart-mouthed, straight-from-the-shoulder, tough-guy with-a-heart-of-gold character which made Bogart famous. Unlike Casablanca's major protagonist, however, there is no secret past which catches up with Saint Jack, no reappearance of an old lover whose arrival on the scene peels back the covers from a beshrouded past. All we ever know about Jack is that, for all his gregariousness, his free hand with cash, and seemingly genuine endearment to a host of Chinese acquaintances, he is a loner, a “nowhere man” who abhors commitments, especially to the women he attracts.     

Revolutionary Discourse in Mao's China,by David E. Apter and Tony Saich

Abstract

As early as Edgar Snow's pioneering Red Star over China (1937), Yan'an was seen as the “defining moment” of the Chinese Communists' rise to power. Beginning in 1935, Mao Zedong set his personal imprint on the party as he successfully guided it from the disaster of the Long March to the “Congress of Victors” in 1945. This set the stage for the final showdown with Chiang Kai-shek and the hapless Nationalists in the civil war of 1946-49. With the victory of the Chinese Communist Party (CCP) in 1949, the experiences of Yan'an became the blueprint for the reconstruction of China along the lines first laid out in that remote and impoverished town in the northeast.     

“Apocalypse Now”

Abstract

“Apocalypse Now” is Francis Ford Coppola's Vietnam in more ways than he understands. It isn't just a matter of the way the film's cost escalated to an astonishing $30 million, nor even the fact that the director didn't know how to end it. The movie is Coppola's Vietnam because it faithfully recapitulates the war in a much more basic way: it is filled with lies, megalomania, self-deception, high moral intent and real moral failure.     

The Study of Religion and Society in Contemporary Asia: Colonialism and Beyond; Asian Visions of Authority: Religion and the Modem States of East and SoutheastAsia

Abstract

In 1989, the Islamicist Bruce Lawrence suggested that, in a global context, the term fundamentalism should be replaced by the term antimodernism, which, to Mark Juergensmeyer, “suggests a religious revolt against the secular ideology that often accompanies modern society.” The papers in this volume are similarly concerned with the social implications of “religious revolt,” i.e., of continued religious vitality in lands that had presumably adopted “modern” patterns of secular nationalism. Such thinking, however, raises deeper issues about the very notion of “modernity.”     

Imperialism and Chinese nationalism: Germany in Shantung,By John F. Schrecker

Abstract

Professor Schrecker's book is basically a defense of Qing foreign policy during the 1895-1911 period. He demonstrates a concern of nationalism in late Qing with protecting the legal sovereignty of the Chinese state by showing how turn-of-the-century governors Yuan Shi-kai, Zhou Fu, and Yang Shi-xiang labored to defend the territorial integrity of Shandong [Shantung] province against German imperialism. The book's strength lies in Schrecker's conceptual analysis of Chinese foreign policy and its intellectual roots in the late nineteenth century. He argues cogently and with originality that in their concern for defending “sovereignty,” officials like Yuan Shi-kai combined the militant conservative qing-i school of the 1880s with the internationalist approach after 1895 of radical reformers like Kang You-wei. But Schrecker also argues that Qing foreign policy succeeded in stopping German imperialism in Shandong by 1911 and in terms of the empire as a whole that “in the last decade of the dynasty the Chinese government made considerably more progress in its struggle against imperialism than has generally been believed.” (p. 254) In such judgments about the success of late Qing foreign policy, he betrays the bias of what Bulletin readers have come to know as the Harvard school of apologetics for Western and Japanese imperialism. Schrecker deserves credit for drawing attention to the nationalist posture which the late Qing took after 1901 but he goes too far in his defense of the dynasty and the “progress” actually made against Western and Japanese imperialism.     

“Seoul will become a sea of fire…”

Abstract

Seoul, 19 March 1994: People watching the evening news are terrified. The network stations repeatedly show Park Yong Soo, the North Korean representative at the eighth working-level meeting between North and South Korea at Panmunjom, retorting angrily to Song Yong Dae, his South Korean counterpart. “Seoul is not far from here,” he declares, “If there is a war, it will become a sea of fire.” The next day disturbing headlines splash across the morning and evening newspapers: “Seoul will become a sea of fire.”     

The Japanese worker

Abstract

Robert Cole points out in his introduction to Japanese Blue Collar that there are two dominant but conflicting views of the social relations of production in the Japanese economy, views which Cole conveniently sums up under the rubrics of “uniqueness” and “convergence.”     

The system

Abstract

For me, the most splendid tribute to human dignity was something I saw on a mountain top in Peloponnesia. It was not a piece of sculpture or a flag, just the three Greek letters oxi meaning “no.”     

Introduction to dalit poems

Abstract

The word dalit in Marathi, the language spoken by 50 million people in the state of Maharashtra in Western India, means “downtrodden,” “ground down,” or “depressed.” A caste-less word which ex-Untouchables have chosen for the new school of literature they have created, it includes all those who have suffered from the religio-social system. Short stories by ex-Untouchables began to appear in the 1950s, but the great swelling of creativity — poetry, novels, short stories, plays — appeared only in the late 1960s. The school is acknowledged by the Marathi literary establishment as a new and important development in the long history of Marathi literature. It represents a new voice, and its themes are protest, grievance, pride — and often revolution.     

Intercepting Disgrace: Lacuna and “Letter to John Coetzee”

ABSTRACT

This review article examines two palimpsest rewritings of J. M.Coetzee’s canonical but controversial novel, Disgrace (1999). Both rewritings are by women: Lacuna, a novel published in 2019, is by a white South African woman, Fiona Snyckers, and “Letter to John Coetzee” takes the form of a short story by Michelle Cahill, a woman of color living in Australia, published in Cahill’s collection Letter to Pessoa (2016). The article uses Cahill’s coinage of “interceptionality” to discuss how dominant narratives may be disrupted and subverted, particularly when it comes to representing gender-based violence in the arts. It concludes with a discussion of South African artist Gabrielle Goliath’s exhibition, “This song is for … ” (2019).