EALC

The Japanese word kawaii (commonly translated as “cute” or “adorable”) has long been a part of Japanese culture, but, originating from schoolgirl subculture of the 1970s, today’s conception of kawaiihas become ubiquitous as a cultural keyword of contemporary Japanese life. We now find kawaii in clothing, food, toys, engineering, films, music, personal appearance, behavior and mannerisms, and even in government. With the popularity of Japanese entertainment, fashion and other consumer products abroad, kawaii has also become a global cultural idiom in a process Christine Yano has called “Pink Globalization”. With the key figures of Hello Kitty and Rilakkuma as our guides, this course explores the many dimensions of kawaii culture, in Japan and globally, from beauty and aesthetics, affect and psychological dimensions, consumerism and marketing, gender, sexuality and queerness, to racism, orientalism and robot design.

What constitutes the materiality of film? How do we understand the "material world" in relation to cinema, and how does the film camera mediate it? What does the process of mediation look like when the goal of cinema is not solely to represent but also change the world? This course will pair theoretical readings on new materialist approaches to cinema with select case studies drawn from Chinese and Soviet revolutionary cinema. Our primary aim is twofold: to introduce students to the “material turn” in cinema and media studies, and to reflect on what the specific fields of Soviet and Chinese Film Studies bring to the discussion. We will look closely at works by socialist filmmakers in the twentieth century who argued that cinema had a special role to play in mediating and transforming the material world. How does socialist cinema seek to orient its viewer to a particular relationship to objects? How does it treat the human relationship to the environment? How does it regard the material of film and the process of filmmaking itself? Ultimately, the course will familiarize students with diverse understandings of materiality and materialism and with key figures and works in global socialist cinema. Readings and screenings will range from the Soviet avant-garde of the 1920s to Chinese revolutionary cinema of the early 1970s, and conclude with recent documentary and video experiments that engage with their legacies.

In this course, we will delve into “big problems” created by the movement, relocation, or displacement of objects that are assigned special cultural, artistic, and historical values in new contexts. We will follow the movement of artifacts across both geographical and disciplinary boundaries, challenging established notions of cultural heritage and art. We often study and read ancient texts as primary sources, but we don’t always pause to consider that those texts were written on physical objects like pieces of wood, leaves, or animal skin. Similarly, we’re familiar with the display of ancient artwork inside museums or galleries, but have we wondered about the journey of individual objects to those new locations? How do objects move from their original place to modern collections? How do they become art? And how do they become historical sources? Guided by an art historian and a social historian, this course presents different ways to look at “objects that move”, both as sources about past societies and as mirrors for contemporary ones. Through studying examples from the history of China and the Middle East, we will reconsider concepts such as cultural heritage, national patrimony, or even art that have been taken for granted. We will learn about the different histories of the dispersal of cultural heritages in those two regions, from nation-building and colonial projects in the twentieth century to the illicit trade in antiquities and the creation of digital replicas today.

This course is an interdisciplinary introduction to the history of the relationship between China and the Soviet Union, surveying some of the most representative texts and sources on the topic. For the Chinese side, we cover both ROC and PRC. Moreover, we extend our timeline beyond the collapse of the USSR to inquire how the historical Sino-Soviet alliance is being perceived in the present day. Our focus will primarily be on state-level politics and highbrow cultural production, but we will also pay attention to the social history of the expansive border regions and population movement. Students are expected to bring their own expertise and interest to the class by presenting on an individualized research topic, in addition to writing an in-class midterm and a final paper. All readings are in English

This colloquium is intended for graduate students preparing for a field exam in Japanese history and others interested in reading recent scholarship on the social, political, and cultural history of modern Japan.

This course introduces big problems created by the movement, relocation or displacement of objects that are assigned special cultural, artistic, and historical values in new contexts. Such objects are often used as historical sources to justify the present, generating competing claims about the past while also raising problems and questions of preservation, ownership, copyright, and access. This class will ask how objects move from their original place to modern collections. How do they become art or part of cultural heritages? And how do they become historical sources? To address these complex issues, we will examine case studies of “moving objects” from two different geographies and historical contexts, China and the Middle East, in a comparative framework. We will discuss both historical and art historical questions stemming from specific objects and their stories in those two regions. We will talk about objects that were forced to move, relocated, or displaced, thereby their significance and value transform or take on new meanings. The dispersal and replication of moving objects in various collections is especially relevant today, with the creation of different types of digital replicas.

After its modern discovery, Dunhuang—the home of Buddhist grottoes constructed between the 4th and 14th centuries—had been a site of intensive research that paved the way for the rise of Dunhuang Studies later in the twentieth century, including research in cave art and retrieved manuscripts. While these earlier endeavors made an indelible contribution to our knowledge of Dunhuang, this course posits a complexity in building the site into the discourse of modern China and a dialectic relationship between modern Dunhuang and the research of historical Dunhuang. To better understand this complexity, this course foregrounds how Dunhuang came to be known and studied in the politics of Western colonialism and the restructuring of modern China. The course will also trace the trajectory in which modern Dunhuang developed through a spectrum of different “representations” –architectural diagrams, photographs, paintings, exhibitions, etc. By focusing on these representations, students will analyze the agenda in the conception of Dunhuang as a site of national pride and heritage and consider its role in narratives of twentieth-century East Asian Art.

The Chinese novel Xiyouji (Journey to the West) was first printed in the middle Ming Dynasty, but tales of its hero Sun Wukong the Monkey King accompanying the Tang monk Xuanzang on a journey to acquire Buddhist scriptures from India are attested in a variety of forms from earlier centuries. Arising from folklore, it has spawned adaptations in many media. In this course we will read Anthony Yu’s abridged translation, seeking to contextualize it in the traditions of travel literature, animal fable, Buddhist transformation tales, and philosophical parable. All readings in English.

This course will explore contending strands of feminist thought and practice in modern Korea. Building on previous coursework on feminism and the postcolonial critique of Western feminism, we will consider how various Korean expressions of women’s equality developed in historically contiguous and critical relation to other global feminist ideals and movements (e.g., “The New Woman”, “revolutionary motherhood”, Women of Asia, #MeToo, radical militant feminism, transfeminism, etc…). We will engage a diverse range of historical, literary, and ethnographic sources that probe feminist, proto-feminist, and anti-feminist ideas throughout different periods from Japanese colonialism to the North-South division to the neoliberal South Korean present.

Are minor lives worth documenting? How do we have access to the lives of the multitude, the dispossessed, the outcasts and the enslaved—the lives that archival documents have little to tell us about? Is it ethical to recreate and recover the unheard lives of peoples historically perceived as illiterate, undesirable, “diseased” and unassimilable? What is the power of imagining and writing about existing otherwise? We will consider these questions throughout the course by turning to the under-explored history of Asian diasporas in Latin America and the Caribbean. We will contextualize examples of life writing (broadly-defined) spanning from late seventeenth-century to the twenty-first century, both by members of the Asian diasporas themselves and as they have been re-imagined by contemporary authors. Some examples of primary texts include the spiritual biography of a seventeenth-century Mughal princess-slave who became a mystic in colonial Mexico, queer imagination of a Chinese “coolie” in late nineteenth-century Jamaica, the memoirs of Japanese-Peruvians in the internment camp during WW2, semi-autobiographical poems and short stories by contemporary Asian-Latinx writers. With the help of supplementary critical readings on radical life writing, we will consider throughout the course how imaginative, anti-racist, feminist and queer narratives may expand our current knowledge of the lives of the marginalized and the racialized.