Suchergebnisse

The aim of this book is to examine and analyse the phenomenon of 'Japan-bashing', from its invention and popularisation in the United States in the late 1970s to the emergence of other national variants, including in Australia and Japan, to its gradual decline in the late 1990s. It is the first major book-length study of 'Japan-bashing from a multinational perspective, one that attempts to place 'Japan-bashing' in its proper historical context and to examine its operation and legacy in the twenty-first century. Despite its importance in the study of discourses about Japan, as well as in unders

The aim of this book is to examine and analyse the phenomenon of 'Japan-bashing', from its invention and popularisation in the United States in the late 1970s to the emergence of other national variants, including in Australia and Japan, to its gradual decline in the late 1990s. It is the first major book-length study of 'Japan-bashing from a multinational perspective, one that attempts to place 'Japan-bashing' in its proper historical context and to examine its operation and legacy in the twenty-first century. Despite its importance in the study of discourses about Japan, as.

AbstractThis article argues that South Koreans' anti-Japanism in the post-liberation period can be regarded as an ideological construction, which was inevitably required to reshape their national identity, rather than as a reasonable and serious critical consideration of colonial Japan. Anti-Japanism functions as an identification framework in an era when Koreans needed to develop a new discourse which reflects the rapid politico-socio-cultural changes of that period. Under military control of the United States and the Soviet Union, Koreans made Japan the other in a number of ways in order to unite their nation state and national identity, relying specifically on racial difference and hierarchy. First, Korean intellectuals, who once cooperated with colonial Japan in the political sphere or in their ordinary lives, explicitly revealed their anti-Japanese sentiments in their writings right after liberation. Second, after liberation, anti-Japanism emerged from a process that Koreans would exploit, after demarcating the moral difference between themselves and the remaining Japanese migrants, to exclude the Japanese from their community. Finally, anti-Japanism in the post-liberation period can be detected in Koreans' tenacious attitude, as they tacitly restricted the articulation of filial or cultural hybridity with the Japanese people in order to reconfigure their national identity.

Although the Japanese empire rapidly dissolved following the end of World War II, the memories, mourning, and trauma of the nation's imperial exploits continue to haunt Korea, China, and Taiwan. In Anti-Japan Leo T. S. Ching traces the complex dynamics that shape persisting negative attitudes toward Japan throughout East Asia. Drawing on a mix of literature, film, testimonies, and popular culture, Ching shows how anti-Japanism stems from the failed efforts at decolonization and reconciliation, the Cold War and the ongoing U.S. military presence, and shifting geopolitical and economic conditions in the region. At the same time, pro-Japan sentiments in Taiwan reveal a Taiwanese desire to recoup that which was lost after the Japanese empire fell. Anti-Japanism, Ching contends, is less about Japan itself than it is about the real and imagined relationships between it and China, Korea, and Taiwan. Advocating for forms of healing that do not depend on state-based diplomacy, Ching suggests that reconciliation requires that Japan acknowledge and take responsibility for its imperial history.

When Bruce Lee meets Gojira : transimperial characters, anti-Japanism, anti-Americanism, and the failure of decolonization --"Japanese devils" : the conditions and limits of anti-Japanism in China --Shameful bodies, bodily shame : "comfort women" and anti-Japanism in South Korea --Colonial nostalgia or postcolonial anxiety : the Dōsan generation in-between "retrocession" and "defeat" --"In the name of love" : critical regionalism and co-viviality in post-East Asia --Reconciliation otherwise : intimacy, indigeneity, and the Taiwan difference.

Although the Japanese empire rapidly dissolved following the end of World War II, the memories, mourning, and trauma of the nation's imperial exploits continue to haunt Korea, China, and Taiwan. In Anti-Japan Leo T. S. Ching traces the complex dynamics that shape persisting negative attitudes toward Japan throughout East Asia. Drawing on a mix of literature, film, testimonies, and popular culture, Ching shows how anti-Japanism stems from the failed efforts at decolonization and reconciliation, the Cold War and the ongoing U.S. military presence, and shifting geopolitical and economic conditions in the region. At the same time, pro-Japan sentiments in Taiwan reveal a Taiwanese desire to recoup that which was lost after the Japanese empire fell. Anti-Japanism, Ching contends, is less about Japan itself than it is about the real and imagined relationships between it and China, Korea, and Taiwan. Advocating for forms of healing that do not depend on state-based diplomacy, Ching suggests that reconciliation requires that Japan acknowledge and take responsibility for its imperial history.

The Meiji restoration and Japan's encounter with the West -- Saigō Takamori and the seikanron -- The foundation of the gen'yōsha -- Spies in Korea: the Ten'yūkyō -- The foundation of the Amur Society -- The Russo-Japanese war and beyond -- A starting decline: Taishō democracy -- The Kokuryūkai and the early Shōwa era (1926-1945) -- Conclusion: when Uchida falls the society follows

In the tradition of Geertz's "Anti Anti‐Relativism," this essay analyzes the clash between multiculturalists and anti‐multiculturalists as an exchange of worries and warnings about the dangers inherent in the other ism. It then contrasts the concept of culture as employed by anthropologists and by multiculturalists. Finally, it arrives at the conclusion that, while we as anthropologists should not fully embrace multiculturalism, we should reject anti‐multiculturalism.