Interest in modern and contemporary Japanese visual culture—whether through film, art history, or literature—is growing among students who already have an exposure to and love for Japanese popular culture via visual media such as manga, anime, video, and social media. In combination with student demand for courses that engage with the visual, there is institutional demand for innovative courses that offer experiential and active learning approaches to critical inquiry. This pedagogical essay introduces the concept of “critical making” and the importance of new modes of student assessment that engage with creative acts of making. It discusses the development and application of a semester-long student filmmaking project in Postwar Japanese Cinema and concludes with a critique of the project and the broader implications for including critical making in East Asian studies courses that emphasize the study of visual culture. This student film project reflects my background and training in Japanese art, cinema, and visual culture—not in filmmaking or media production—and is just one example of how to approach the study of postwar Japanese cinema through the lens of critical making.
{"title":"In the Style of Ozu: Critical Making and Postwar Japanese Cinema","authors":"Erin Schoneveld","doi":"10.16995/ANE.236","DOIUrl":"https://doi.org/10.16995/ANE.236","url":null,"abstract":"Interest in modern and contemporary Japanese visual culture—whether through film, art history, or literature—is growing among students who already have an exposure to and love for Japanese popular culture via visual media such as manga, anime, video, and social media. In combination with student demand for courses that engage with the visual, there is institutional demand for innovative courses that offer experiential and active learning approaches to critical inquiry. This pedagogical essay introduces the concept of “critical making” and the importance of new modes of student assessment that engage with creative acts of making. It discusses the development and application of a semester-long student filmmaking project in Postwar Japanese Cinema and concludes with a critique of the project and the broader implications for including critical making in East Asian studies courses that emphasize the study of visual culture. This student film project reflects my background and training in Japanese art, cinema, and visual culture—not in filmmaking or media production—and is just one example of how to approach the study of postwar Japanese cinema through the lens of critical making.","PeriodicalId":41163,"journal":{"name":"ASIANetwork Exchange-A Journal for Asian Studies in the Liberal Arts","volume":"24 1","pages":"59"},"PeriodicalIF":0.1,"publicationDate":"2017-04-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47120025","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Review Essay and Book Reviews","authors":"Xiaoshuo Hou, B. V. D. Linden, Chia-rong Wu","doi":"10.16995/ANE.248","DOIUrl":"https://doi.org/10.16995/ANE.248","url":null,"abstract":"","PeriodicalId":41163,"journal":{"name":"ASIANetwork Exchange-A Journal for Asian Studies in the Liberal Arts","volume":"24 1","pages":"151-165"},"PeriodicalIF":0.1,"publicationDate":"2017-04-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48671933","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Chinese feminist cinema in the postsocialist era is shaped by the grand narrative of nation building that glamorizes urban professional career women and their contributions to economic marketization and globalization. Such cinematic overemphasis on urban women proves inadequate as it creates a disturbing silence about the diasporic existence of non-urban women. This uneven condition demands the creation of an alternative cinematic feminism that visualizes the diversity of Chinese women and represents the heterogeneity of feminist cinematic expressions and female experiences. Using Li Yu’s Lost in Beijing (2007, Pingguo 苹 果 ) and Li Yang’s Blind Mountain (2007, Mang shan 盲山 ) as case studies, this essay investigates how Chinese independent films re-negotiate female gender identity and crisis through commercialized visual realism and social intervention while in reality the postsocialist grand narrative of nation building redefines the living conditions of female migrant workers and women of limited resources.
{"title":"In Search of an Alternative Feminist Cinema: Gender, Crisis, and the Cultural Discourse of Nation Building in Chinese Independent Films","authors":"Jinhua Li","doi":"10.16995/ANE.152","DOIUrl":"https://doi.org/10.16995/ANE.152","url":null,"abstract":"Chinese feminist cinema in the postsocialist era is shaped by the grand narrative of nation building that glamorizes urban professional career women and their contributions to economic marketization and globalization. Such cinematic overemphasis on urban women proves inadequate as it creates a disturbing silence about the diasporic existence of non-urban women. This uneven condition demands the creation of an alternative cinematic feminism that visualizes the diversity of Chinese women and represents the heterogeneity of feminist cinematic expressions and female experiences. Using Li Yu’s Lost in Beijing (2007, Pingguo 苹 果 ) and Li Yang’s Blind Mountain (2007, Mang shan 盲山 ) as case studies, this essay investigates how Chinese independent films re-negotiate female gender identity and crisis through commercialized visual realism and social intervention while in reality the postsocialist grand narrative of nation building redefines the living conditions of female migrant workers and women of limited resources.","PeriodicalId":41163,"journal":{"name":"ASIANetwork Exchange-A Journal for Asian Studies in the Liberal Arts","volume":"24 1","pages":"86-111"},"PeriodicalIF":0.1,"publicationDate":"2017-04-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45535115","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In this essay I consider the challenges faced by non-specialists in comparative philosophy. I address several familiar objections to incorporating non-Western material into standing philosophy courses (i.e., the view that the material is, indeed, not included in the category philosophy, or the worry that there simply is not enough time to cover such material). In answering these objections, I emphasize that what we today call the “Western” canon has historically been shaped by a plurality of cultures. I then conclude with several sample course modules, designed to help non-specialists incorporate sessions on Islamic and Chinese philosophy into introductory classes.
{"title":"Introducing the World: Making Time for Islamic and Chinese Material alongside the Western Canon","authors":"Aaron B. Creller","doi":"10.16995/ANE.166","DOIUrl":"https://doi.org/10.16995/ANE.166","url":null,"abstract":"In this essay I consider the challenges faced by non-specialists in comparative philosophy. I address several familiar objections to incorporating non-Western material into standing philosophy courses (i.e., the view that the material is, indeed, not included in the category philosophy, or the worry that there simply is not enough time to cover such material). In answering these objections, I emphasize that what we today call the “Western” canon has historically been shaped by a plurality of cultures. I then conclude with several sample course modules, designed to help non-specialists incorporate sessions on Islamic and Chinese philosophy into introductory classes.","PeriodicalId":41163,"journal":{"name":"ASIANetwork Exchange-A Journal for Asian Studies in the Liberal Arts","volume":"23 1","pages":"124-138"},"PeriodicalIF":0.1,"publicationDate":"2016-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67476501","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In this essay I recount three interesting questions students have asked me in comparative classroom settings, each of which I see as helping to problematize assumptions about the material they are studying as well as teachers’ responsibilities in unearthing and responding to these underlying prejudices. I outline the difficult position in which comparative philosophy teachers at times find themselves in (i.e., occupying the role of cultural representative for a variety of cultures and traditions). I then conclude with several pedagogical strategies to support teachers negotiating such cross-cultural conversations.
{"title":"But Do They know It’s February in China? And Other Questions of Authority and Culture in Comparative Classrooms","authors":"S. Mattice","doi":"10.16995/ANE.165","DOIUrl":"https://doi.org/10.16995/ANE.165","url":null,"abstract":"In this essay I recount three interesting questions students have asked me in comparative classroom settings, each of which I see as helping to problematize assumptions about the material they are studying as well as teachers’ responsibilities in unearthing and responding to these underlying prejudices. I outline the difficult position in which comparative philosophy teachers at times find themselves in (i.e., occupying the role of cultural representative for a variety of cultures and traditions). I then conclude with several pedagogical strategies to support teachers negotiating such cross-cultural conversations.","PeriodicalId":41163,"journal":{"name":"ASIANetwork Exchange-A Journal for Asian Studies in the Liberal Arts","volume":"70 1","pages":"139-149"},"PeriodicalIF":0.1,"publicationDate":"2016-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67476186","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Should introductory courses in comparative philosophy be organized around traditions or around topics? Will students be better served by considering Indian, Chinese, African, and Native American philosophies in depth and in sequence, or by exploring differing philosophical approaches to such topics as beauty, moral responsibility, and human nature? Each approach has reasons that recommend it, but each also brings with it serious limitations. In this essay I rehearse what I take to be the most salient arguments both for and against each approach. In the end, I conclude that, for introductory courses in comparative philosophy, an approach organized around traditions is preferable to one organized around topics.
{"title":"Should Introductory Comparative Philosophy Courses Be Structured Around Topics or Traditions?","authors":"Jeremy E. Henkel","doi":"10.16995/ANE.164","DOIUrl":"https://doi.org/10.16995/ANE.164","url":null,"abstract":"Should introductory courses in comparative philosophy be organized around traditions or around topics? Will students be better served by considering Indian, Chinese, African, and Native American philosophies in depth and in sequence, or by exploring differing philosophical approaches to such topics as beauty, moral responsibility, and human nature? Each approach has reasons that recommend it, but each also brings with it serious limitations. In this essay I rehearse what I take to be the most salient arguments both for and against each approach. In the end, I conclude that, for introductory courses in comparative philosophy, an approach organized around traditions is preferable to one organized around topics.","PeriodicalId":41163,"journal":{"name":"ASIANetwork Exchange-A Journal for Asian Studies in the Liberal Arts","volume":"23 1","pages":"91-106"},"PeriodicalIF":0.1,"publicationDate":"2016-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67476115","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In this essay I offer an alternative perspective on how to organize class material for courses in Chinese philosophy for predominately American students. Instead of selecting topics taken from common themes in Western discourses, I suggest a variety of organizational strategies based on themes from the Chinese texts themselves, such as tradition, ritual, family, and guanxi ( 關係 ), which are rooted in the Chinese tradition but flexible enough to organize a broad range of philosophical material.
{"title":"The Challenge of Teaching Chinese Philosophy: Some Thoughts on Method","authors":"A. Lambert","doi":"10.16995/ANE.168","DOIUrl":"https://doi.org/10.16995/ANE.168","url":null,"abstract":"In this essay I offer an alternative perspective on how to organize class material for courses in Chinese philosophy for predominately American students. Instead of selecting topics taken from common themes in Western discourses, I suggest a variety of organizational strategies based on themes from the Chinese texts themselves, such as tradition, ritual, family, and guanxi ( 關係 ), which are rooted in the Chinese tradition but flexible enough to organize a broad range of philosophical material.","PeriodicalId":41163,"journal":{"name":"ASIANetwork Exchange-A Journal for Asian Studies in the Liberal Arts","volume":"23 1","pages":"107-123"},"PeriodicalIF":0.1,"publicationDate":"2016-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67476566","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Comparative philosophers are well aware of the interpretive difficulties that arise when using the methodological tools of one tradition to understand another. Such difficulties, however, also arise when looking back through traditions. This is especially the case with ancient Greek philosophy understood as the foundation of the Western philosophical tradition. Unreflective application to ancient Greek thought of methodologies that developed later in the tradition can introduce ways of thinking as foreign to it as to a non-Western tradition. This essay demonstrates how certain strategies developed by comparativists can and should be employed in interpreting ancient Greek philosophy.
{"title":"Teaching Ancient Greek Philosophy as a Non-Western Tradition","authors":"P. Carelli","doi":"10.16995/ANE.150","DOIUrl":"https://doi.org/10.16995/ANE.150","url":null,"abstract":"Comparative philosophers are well aware of the interpretive difficulties that arise when using the methodological tools of one tradition to understand another. Such difficulties, however, also arise when looking back through traditions. This is especially the case with ancient Greek philosophy understood as the foundation of the Western philosophical tradition. Unreflective application to ancient Greek thought of methodologies that developed later in the tradition can introduce ways of thinking as foreign to it as to a non-Western tradition. This essay demonstrates how certain strategies developed by comparativists can and should be employed in interpreting ancient Greek philosophy.","PeriodicalId":41163,"journal":{"name":"ASIANetwork Exchange-A Journal for Asian Studies in the Liberal Arts","volume":"330 1","pages":"150-163"},"PeriodicalIF":0.1,"publicationDate":"2016-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67475410","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
As a feminist cultural anthropologist specializing in social transformations in contemporary China, my research and teaching necessarily involves exploring the construction of difference, the intersectionality of gender with other social positions, and how difference upholds or challenges power. In this essay, I employ biographical reflection to illustrate how my everyday experiences as a student, foreign English teacher, and scholarly researcher in China have refined my awareness of these important insights of feminist theory. As my attention to these processes increased, I became more mindful of the myriad ways women negotiate cultural configurations of gender and power in their everyday lives. Personal experiences also prompted me to reflect on how my identity and positionality impact the research process and outcomes. Thus experiential knowledge greatly enriched my study and understanding of the changing lives of women in China. I suggest how educators can impart these valuable lessons to students through experiential learning.
{"title":"A Feminist Reflection on Ethnographic Research in China: Gender, Sex, and Power in Cross-Cultural Context","authors":"Arianne M. Gaetano","doi":"10.16995/ANE.163","DOIUrl":"https://doi.org/10.16995/ANE.163","url":null,"abstract":"As a feminist cultural anthropologist specializing in social transformations in contemporary China, my research and teaching necessarily involves exploring the construction of difference, the intersectionality of gender with other social positions, and how difference upholds or challenges power. In this essay, I employ biographical reflection to illustrate how my everyday experiences as a student, foreign English teacher, and scholarly researcher in China have refined my awareness of these important insights of feminist theory. As my attention to these processes increased, I became more mindful of the myriad ways women negotiate cultural configurations of gender and power in their everyday lives. Personal experiences also prompted me to reflect on how my identity and positionality impact the research process and outcomes. Thus experiential knowledge greatly enriched my study and understanding of the changing lives of women in China. I suggest how educators can impart these valuable lessons to students through experiential learning.","PeriodicalId":41163,"journal":{"name":"ASIANetwork Exchange-A Journal for Asian Studies in the Liberal Arts","volume":"23 1","pages":"47-65"},"PeriodicalIF":0.1,"publicationDate":"2016-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67476472","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
I was an inpatient at a small maternity clinic in Japan in 2012–13 and found it impossible to separate the way I experienced medical care and my training as a medical anthropologist. As I was encouraged to eat and monitor my weight so that I would “grow” a healthy baby, I recalled how interviewees from my HIV/AIDS project described nourishing their bodies so they could fight disease. Because of my experience in the healthcare system in Japan, I ended up reframing my data to add questions about the role of hospital food in patient care. Meanwhile, I developed the social networks necessary to execute a new project, which I would later undertake. In this essay I argue that medical anthropologists working from a phenomenological perspective may regard their own bodies as assets rather than hindrances in research, and that because bodies are gendered, focusing on this facet of habitus can be particularly informative. I also illustrate how systematic reflection on personal experience in the field (autoethnography) aids in the development of research questions and reframing data. Finally, I discuss how highlighting these steps in research methods courses can demystify the research process for students.
{"title":"The Medical Anthropologist as the Patient: Developing Research Questions on Hospital Food in Japan through Auto-Ethnography","authors":"Pamela L. Runestad","doi":"10.16995/ANE.161","DOIUrl":"https://doi.org/10.16995/ANE.161","url":null,"abstract":"I was an inpatient at a small maternity clinic in Japan in 2012–13 and found it impossible to separate the way I experienced medical care and my training as a medical anthropologist. As I was encouraged to eat and monitor my weight so that I would “grow” a healthy baby, I recalled how interviewees from my HIV/AIDS project described nourishing their bodies so they could fight disease. Because of my experience in the healthcare system in Japan, I ended up reframing my data to add questions about the role of hospital food in patient care. Meanwhile, I developed the social networks necessary to execute a new project, which I would later undertake. In this essay I argue that medical anthropologists working from a phenomenological perspective may regard their own bodies as assets rather than hindrances in research, and that because bodies are gendered, focusing on this facet of habitus can be particularly informative. I also illustrate how systematic reflection on personal experience in the field (autoethnography) aids in the development of research questions and reframing data. Finally, I discuss how highlighting these steps in research methods courses can demystify the research process for students.","PeriodicalId":41163,"journal":{"name":"ASIANetwork Exchange-A Journal for Asian Studies in the Liberal Arts","volume":"23 1","pages":"66-82"},"PeriodicalIF":0.1,"publicationDate":"2016-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67475644","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：