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• W4226237013 abstract "Preface Diane C. Fujino and Lisa Sun-Hee Park The articles in this issue work in two kinds of temporalities, looking back in history and looking forward in ways that recognize how the past shapes the present and future. We release this volume on the eightieth anniversary of Executive Order 9066, established by President Franklin D. Roosevelt on February 19, 1942, that set in motion the forced displacement and incarceration of 120,000 Japanese Americans. The cover art represents the 1940s/1980s/2020s, or 40-year intervals of incarceration, redress, and ongoing struggle. All the pieces in this issue, while not planned in this way, signal new challenges for the future of Asian American studies or ways to rethink the past. SCHOLARLY ARTICLES Four scholarly articles are featured, two of which focus on textual analysis of literary works, poetry, and film, and two on studies of activism. Hee-Jung Joo’s provocative article examines the dominant narrative of Asians as technically efficient robots, yet paradoxically asks us not to critique the dehumanization of the trope, but instead to ask what changes when we move away from a demand for full humanity. She pivots away from the re-inscription of liberal humanism to an invocation of queer inhumanism, one that challenges queer liberalism’s call for assimilationism into hegemonic institutions as well as the supremacy of the human itself. The author’s study of three media that frame Asians as robots—Margaret Rhee’s poetry, Greg Pak’s short films, and Chang-rae Lee’s speculative novel—offers many insights about race and Asian American racialization, gender, and queer embodiments. All of this rests on a pedagogy of raising questions. Rather than viewing human above machine, Joo offers a [End Page v] biosocial and relationship approach to race that invites us to explore the already present entanglements of humans and machines in ways that distance us from anthropocentric claims for inclusion into liberal humanism. Then, Jennifer Lee raises the need for robust multilingual approaches to Asian American literature, against the anglophone bias of the field. She presents a nuanced analysis of Theresa Hak Kyung Cha’s literary publication, Dictee, as well as a discussion of the author and artist herself. Once discovered and circulated in the 1990s, Dictee became a central text in the development of Asian American literary studies. Following Kandice Chuh’s position that Asian American studies is defined less by its subject formation and more by its critique, Lee argues that the field’s reliance on English-language texts limits its own commitments to anti-imperialist critique. In the anglophone, there is so much that cannot be expressed, creating an impossibility of writing of Asian American experience, of history and culture. Lee’s discussion of the Korean-language reception to Dictee opens a conversation about Asian American studies’ focus on critiques of empire, whether “problematizing flows of capital and knowledge production” or understandings of colonialism, militarism, and migrations. In the end, Lee asks: What is foreclosed by the reliance on English-language texts in Asian American literature? We next turn to two articles on Asian American activism, with different foci of time, geography, and thematics. Jane Hong examines the role of religious-based organizations in the Asian American Movement of the 1960s and 1970s. Her article fills in gaps in the study of faith-based activism within Asian American studies, which contrasts with Black studies’ centering of the church and activism. Hong’s study examines two California-based Asian American Christian organizations that diverge in size, scope, and approach to leadership: the Asian American Center for Theology and Strategies (ACTS), based in Berkeley, focused on reforming the established church; and the Agape Fellowship, in Los Angeles, formed as an evangelical commune. ACTS, comprised of multiple denominations and Chinese, Filipino, and primarily Nisei (second-generation Japanese American) ministers, worked inside and outside the church, including in the justice-oriented Glide Memorial church and the Third World Liberation Front strikes for ethnic studies. Agape, a small and intensive communal living space for activist and religious practice, developed youth leadership that became active in Asian American ministries and community-based organizations. Hong’s examination of the problems emerging from authoritative leadership..." @default.
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