By Heike Raphael-Hernandez, Shannon Steen, Gary Okihiro, Vijay Prashad
With a Foreword by means of Vijay Prashad and an Afterword by means of Gary Okihiro
How may possibly we comprehend yellowface performances by means of African american citizens in Thirties swing variations of Gilbert and Sullivan's The Mikado, Paul Robeson's help of Asian and Asian American struggles, or the absorption of hip hop via Asian American early life culture?
AfroAsian Encounters is the 1st anthology to examine the mutual impact of and relationships among contributors of the African and Asian diasporas. whereas those teams have usually been regarded as occupying incommensurate, if no longer opposing, cultural and political positions, students from historical past, literature, media, and the visible arts right here hint their interconnections and interactions, in addition to the tensions among the 2 teams that usually come up. AfroAsian Encounters probes past pop culture to track the ancient lineage of those coalitions from the overdue 19th century to the present.
A foreword by way of Vijay Prashad units the quantity within the context of the Bandung convention part a century in the past, and an afterword by means of Gary Okihiro charts the contours of a “Black Pacific.” From the background of eastern jazz composers to the present approval for black/Asian “buddy movies” like Rush Hour, AfroAsian Encounters is a groundbreaking intervention into stories of race and ethnicity and an important examine the moving that means of race within the twenty-first century.
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Extra info for AfroAsian Encounters: Culture, History, Politics
Indeed, while images of movement, adventure, discovery, and travel have long been integral to American national narratives, the trope of the railroad—as a signifier of both mobility and racialized exclusions—have been central in both African American and Asian American writings. For example, the railroad figures in the writings of Charles Chesnutt, Frank Chin, Frederick Douglass, Sui Sin Far, Langston Hughes, Harriet Jacobs, James Weldon Johnson, Maxine Hong Kingston, Booker T. Washington, and Shawn Wong, to name a select few.
W. E. B. Du Bois, The Souls of Black Folk (1903), in W. E. B. Du Bois, Writings (New York: Library of America, 1986), 372. 4. Kimberlé Crenshaw, “Color Blindness, History, and the Law,” in The House That Race Built, ed. Wahneema Lubiano (New York: Pantheon, 1996), 282. 5. Plessy v. S. at 537 (1896). 6. As Neil Gotanda explains: “American racial classification follows two formal rules: 1) Rule of Recognition: Any person whose Black-African ancestry is visible is Black. ” Neil Gotanda, “A Critique of ‘Our Constitution Is Color-Blind,’” Stanford Literature Review 44 (1991): 24.
This scene does not suggest that Jade Snow has transcended a racist labor market but that sociology opens up a means of documenting her exclusion and refiguring it as her expert study of the daily rituals and customs of white, middle-class Americans. For Wong, sociology is not so much an academic discipline as an entry point to a privileged discourse that provides her with a new form of agency, enabling her to understand and interpret where she had previously only been the object. Redefining Agency Wong describes a shift in ontological status—from object to subject—that is made possible by producing an alternative discourse of race, one that is not limited to binary conceptions of Asian Americans as permanent foreigners or assimilated Asians.