By Daniel Vukovich
ISBN-10: 0415835380
ISBN-13: 9780415835381
This e-book argues that there's a new, Sinological type of orientalism at paintings on this planet. It has shifted from a good judgment of ‘essential distinction’ to 1 of ‘sameness’ or normal equivalence. "China" is now in a halting yet inevitable technique of becoming-the-same because the united states and the West. Orientalism is now towards the cultural common sense of capitalism, while it indicates the afterlives of colonial discourse. This shift displays our period of accelerating globalization; the migration of orientalism to region experiences and the pax Americana; the liberal triumph on the "end" of historical past and the demonization of Maoism; an ever nearer Sino-West courting; and the overlapping of anti-communist and colonial discourses.
To make the case for this re-constitution of orientalism, this paintings bargains an inter-disciplinary research of the China box commonly outlined. Vukovich takes on professional paintings at the politics, governance, and historical past of the Mao and reform eras, from the nice step forward to Tiananmen, 1989; the Western research of chinese language movie; fresh paintings in severe concept which activates ‘the China-reference"; and different international texts approximately or from China. via vast research, the creation of Sinological wisdom is proven to be of a bit with Western worldwide highbrow political tradition.
This paintings could be of serious curiosity to students of Asian, postcolonial and cultural stories.
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Extra info for China and Orientalism: Western Knowledge Production and the PRC
Example text
Philosophical acumen, comparative and textual/interpretive skills, or self-reflexivity are not needed. Language training and field-time stand in for (adequate, rigorous) disciplinary and theoretical grounding. In a presidential address to the American Association of Asian Studies in 1980, Benjamin Schwartz responded to Said’s book. ”32 More to the point here is his defensiveness about area studies and the “anti-Western” nature of Said’s argument. He notes that the human and natural sciences are just as capable of being politically manipulated as orientalism and area studies.
In this chapter I begin to make my case for the existence of a “new,” Sinological orientalism by way of an extended reading of the 1989 Tiananmen protests. 1978 also marks the end of the uncertain Hua Guofeng era, the subsequent rise of Deng Xiaoping, and the unleashing of the power of capital within China. Deng led not just an ideological but a material de-Maoification, systematically eliminating every last vestige of leftist institutions, save the Party itself. Deng’s capitalistic policies and his de-politicization of state cultural and academic spheres were warmly received, not just by the Western powers and corporations who now had access to the fantasy of one billion consumers, but emphatically so by China studies.
But it is hard to say what in principle is nationalist, ‘nativist’, or otherwise dangerous to such appropriations of Said. He 16╇╇ Sinological-orientalism now: “China” and the new era singles out Rey Chow – as anti-communist a critic as they come – for criticizing the representation and whiteness of the Tiananmen event as broadcast to the world from CNN. Chow’s use of Western theory is “misapplied” and unaware of the proper Chinese “context” in which criticisms of democracy are by definition conservative and beyond the pale (Zhang, 1992, 121).