Living with the Bomb: American and Japanese Cultural Conflicts in the Nuclear Age

By Mark Selden; Laura Hein | Go to book overview
20.
Cf. Nakai Kiyomi 1989.
21.
Hong 1986 (4-5).
22.
Benjamin 1969 (255).
23.
During the past decade, critics such as Clifford ( 1988), Marcus and Fischer ( 1986), and Rosaldo ( 1989), among others, have criticized the anthropological notion of culture as a bounded and timeless entity that prescribes actions and emotions. See also Dirks 1992 for an important discussion of how the above concept of culture was produced and has functioned in the contexts of colonial rule.
24.
It is important to note that I am observing the narratives produced by those Korean resident aliens who are living in an environment in which it is not possible to organize their lives around a sizable and institutionally distinguishable community, such as ethnic language schools or a "Koreatown." See Maruyama 1983 for a historical and sociological observation of the Korean community in Hiroshima.
25.
Jung 1986 (219).
26.
Fischer 1986 (208).
27.
According to a 1984 survey in Kanagawa prefecture, about two-thirds of the Korean residents there usually or exclusively use their tsumei, whereas about 20 percent use both, depending on the occasion. The survey also shows that whereas more than 90 percent of Korean residents have two names, more than 80 percent of Chinese residents in Kanagawa use only their Chinese surnames. See Rekishigaku Kenkyu Kai and Nihonshi Kenkyu Kai 1985 (41) and Kinbara Samon et al. 1986 ( 1 80)). Ethnic Koreans who had been forced to adopt Japanese family names at the time of naturalization recently demanded in a series of lawsuits that the government recognize their ethnic names. See Minzokumei o Torimodosu Kai 1990. This is a path for emancipation envisioned differently from the one I describe here--namely, one that pursues civil rights not as nationals but as non-national residents.
28.
Takeda 1989 (13-15).
29.
Quoted in Rosaldo 1989 (ix).
30.
Elsewhere, Spivak has also referred to the writing practices of Indian subaltern historiography as "a strategic use of positivistic essentialism in a scrupulously visible political interest" ( 1988, 13). For a further critique of essentialist notions of political identification, see Judith Butler 1993. I am also grateful to Sylvia Yanagisako for providing me with useful suggestions.
31.
Benjamin 1969 (255).
32.
Benjamin, quoted in Buck-Morss 1989 (338).

References
Adorno, Theodor W. 1986. "What Does Coming to Terms with the Past Mean?" In Bitburg in Moral and Political Perspective, ed. Geoffrey H. Hartman, 114-29. Bloomington: Indiana University Press.
Anzaldúa, Gloria. 1987. Borderlands/La Frontera: The New Mestiza. San Francisco: Aunt Lute Book Company.
Benjamin, Walter. 1969. Illuminations. Trans. Harry Zohn. Ed. Hannah Arendt. New York: Schocken Books.
Buck-Morss, Susan. 1989. The Dialectics of Seeing: Walter Benjamin and the Arcades Project. Cambridge, MA: MIT Press.
Butler, Judith. 1993. Bodies That Matter: On the Discursive Limits of "Sex." New York: Routledge.
Chu Soku. 1990. Hibaku chosenjin kyoshi no sengoshi: Saigetsu yo! Ariran yo! (Thepostwar history of an atom-bombed Korean teacher: Oh, the passage of time!)

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