In this analysis of three generations of women in a Chinese silk factory, Lisa Rofel brilliantly interweaves the intimate details of her observations with a broad-ranging critique of the meaning of modernity in a postmodern age. The author based her study at a silk factory in the city of Hangzhou in eastern China. She compares the lives of three generations of women workers: those who entered the factory right around the Communist revolution in 1949, those who were youths during the Cultural Revolution of the 1970s, and those who have come of age in the Deng era. Exploring attitudes toward work, marriage, society, and culture, she convincingly connects the changing meanings of the modern in official discourse to the stories women tell about themselves and what they make of their lives. One of the first studies to take up theoretically sophisticated issues about gender, modernity, and power based on a solid ethnographic ground, this much-needed cross-generational study will be a model for future anthropological work around the world.
In this innovative collaborative ethnography of Italian-Chinese ventures in the fashion industry, Lisa Rofel and Sylvia J. Yanagisako offer a new methodology for studying transnational capitalism. Drawing on their respective linguistic and regional areas of expertise, Rofel and Yanagisako show how different historical legacies of capital, labor, nation, and kinship are crucial in the formation of global capitalism. Focusing on how Italian fashion is manufactured, distributed, and marketed by Italian-Chinese ventures and how their relationships have been complicated by China's emergence as a market for luxury goods, the authors illuminate the often-overlooked processes that produce transnational capitalism—including privatization, negotiation of labor value, rearrangement of accumulation, reconfiguration of kinship, and outsourcing of inequality. In so doing, Fabricating Transnational Capitalism reveals the crucial role of the state and the shifting power relations between nations in shaping the ideas and practices of the Italian and Chinese partners.
Through window displays, newspapers, soap operas, gay bars, and other public culture venues, Chinese citizens are negotiating what it means to be cosmopolitan citizens of the world, with appropriate needs, aspirations, and longings. Lisa Rofel argues that the creation of such “desiring subjects” is at the core of China’s contingent, piece-by-piece reconfiguration of its relationship to a post-socialist world. In a study at once ethnographic, historical, and theoretical, she contends that neoliberal subjectivities are created through the production of various desires—material, sexual, and affective—and that it is largely through their engagements with public culture that people in China are imagining and practicing appropriate desires for the post-Mao era. Drawing on her research over the past two decades among urban residents and rural migrants in Hangzhou and Beijing, Rofel analyzes the meanings that individuals attach to various public cultural phenomena and what their interpretations say about their understandings of post-socialist China and their roles within it. She locates the first broad-based public debate about post-Mao social changes in the passionate dialogues about the popular 1991 television soap opera Yearnings. She describes how the emergence of gay identities and practices in China reveals connections to a transnational network of lesbians and gay men at the same time that it brings urban/rural and class divisions to the fore. The 1999–2001 negotiations over China’s entry into the World Trade Organization; a controversial women’s museum; the ways that young single women portray their longings in relation to the privations they imagine their mothers experienced; adjudications of the limits of self-interest in court cases related to homoerotic desire, intellectual property, and consumer fraud—Rofel reveals all of these as sites where desiring subjects come into being.
Against the dire consequences of China’s market development, a new intellectual force of the New Left has come on the scene since the mid 1990s. New Left intellectuals debate the issues of social justice, distributive equality, markets, state intervention, the socialist legacy, and sustainable development. Against the neoliberal trends of free markets, liberal democracy, and consumerism, New Left critics launched a critique in hopes of seeking an alternative to global capitalism. This volume takes a comprehensive look at China’s New Left in intellectual, cultural, and literary manifestations. The writers place the New Left within a global anti-hegemonic movement and the legacy of the Cold War. They discover grassroots literature that portrays the plight and resilience of the downtrodden and disadvantaged. With historical visions the writers also shed light on the present by drawing on the socialist past.
Cogent, evocative, and theoretically rigorous. I know of no one else who has so artfully delineated the complex, heterogeneous effects of political mobilization on the formation of collective and individual subjectivities."—Dorinne Kondo, author of Crafting Selves
Through window displays, newspapers, soap operas, gay bars, and other public culture venues, Chinese citizens are negotiating what it means to be cosmopolitan citizens of the world, with appropriate needs, aspirations, and longings. Lisa Rofel argues that the creation of such “desiring subjects” is at the core of China’s contingent, piece-by-piece reconfiguration of its relationship to a post-socialist world. In a study at once ethnographic, historical, and theoretical, she contends that neoliberal subjectivities are created through the production of various desires—material, sexual, and affective—and that it is largely through their engagements with public culture that people in China are imagining and practicing appropriate desires for the post-Mao era. Drawing on her research over the past two decades among urban residents and rural migrants in Hangzhou and Beijing, Rofel analyzes the meanings that individuals attach to various public cultural phenomena and what their interpretations say about their understandings of post-socialist China and their roles within it. She locates the first broad-based public debate about post-Mao social changes in the passionate dialogues about the popular 1991 television soap opera Yearnings. She describes how the emergence of gay identities and practices in China reveals connections to a transnational network of lesbians and gay men at the same time that it brings urban/rural and class divisions to the fore. The 1999–2001 negotiations over China’s entry into the World Trade Organization; a controversial women’s museum; the ways that young single women portray their longings in relation to the privations they imagine their mothers experienced; adjudications of the limits of self-interest in court cases related to homoerotic desire, intellectual property, and consumer fraud—Rofel reveals all of these as sites where desiring subjects come into being.
In this innovative collaborative ethnography of Italian-Chinese ventures in the fashion industry, Lisa Rofel and Sylvia J. Yanagisako offer a new methodology for studying transnational capitalism. Drawing on their respective linguistic and regional areas of expertise, Rofel and Yanagisako show how different historical legacies of capital, labor, nation, and kinship are crucial in the formation of global capitalism. Focusing on how Italian fashion is manufactured, distributed, and marketed by Italian-Chinese ventures and how their relationships have been complicated by China's emergence as a market for luxury goods, the authors illuminate the often-overlooked processes that produce transnational capitalism—including privatization, negotiation of labor value, rearrangement of accumulation, reconfiguration of kinship, and outsourcing of inequality. In so doing, Fabricating Transnational Capitalism reveals the crucial role of the state and the shifting power relations between nations in shaping the ideas and practices of the Italian and Chinese partners.
The Female Gaze in Documentary Film – an International Perspective makes a timely contribution to the recent rise in interest in the status, presence, achievements and issues for women in contemporary screen industries. It examines the works, contributions and participation of female documentary directors globally. The central preoccupation of the book is to consider what might constitute a ‘female gaze’, an inquiry that has had a long history in filmmaking, film theory and women’s art. It fills a gap in the literature which to date has not substantially examined the work of female documentary directors. Moreover, research on sex, gender and the gaze has infrequently been the subject of scholarship on documentary film, particularly in comparison to narrative film or television drama. A distinctive feature of the book is that it is based on interviews with significant female documentarians from Europe, Asia and North America.
Sharing the Light explores historical and philosophical shifts in the depiction of women and virtue in the early centuries of the Chinese state. These changes had far-reaching effects on both the treatment of women in Chinese society and on the formation of Chinese philosophical discourse on ethics, cosmology, epistemology, and self-cultivation. Warring States and Han dynasty narratives frequently represented women as intellectually adroit, politically astute, and ethically virtuous; these histories, discourses, and life stories portray women as active participants within their own society, not inert victims of it. The women depicted resembled sages, ministers, and generals as the mainstays and destroyers of dynasties. These stories emphasized that sagacity, intellect, strategy, and statecraft were virtues proper to women, an emphasis that effectively disappeared from later collections and instruction texts by and for women. During the same period, there were also important changes in the understanding of two polarities that delineated what now is called gender. Han correlative cosmology included a range of hierarchical analogies between yin and yang and men and women, and the understanding of yin and yang shifted from complementarity toward hierarchy. Similarly, the doctrine of separate spheres (inner and outer, nei-wai) shifted from a notion of appropriate distinction between men and women toward physical, social, and intellectual separation and isolation.
Grounded in extensive and original ethnographic fieldwork, this book makes a novel contribution to migration studies by examining a European labour migration to the Global South, namely contemporary Portuguese migration to Angola in a postcolonial context. In doing so, it explores everyday encounters at work between the Portuguese migrants and their Angolan “hosts”, and it analyses how the Luso-African postcolonial heritage interplays with the recent Portuguese-Angolan migration in the (re-)construction of power relations and identities. Based on ethnographic interviews, the book describes the Angolan-Portuguese relationship as characterized not only by hierarchies of power, but also by ambivalence and hybridity. This research demonstrates that the identities of the ex-colonized Angolan and the Portuguese ex-colonizer are shaped by a history of unequal and violent power relations. Further, it reveals how this history has produced a sense of intimacy between the two, and the often fraught nature of this relationship. Combining a strong connection to the field of migration studies with a postcolonial perspective, this original work will appeal to students and scholars of migration, postcolonial studies, the sociology of work and African Studies.
Film Studies: A Global Introduction reroutes film studies from its Euro-American focus and canon in order to introduce students to a medium that has always been global but has become differently and insistently so in the digital age. Glyn Davis, Kay Dickinson, Lisa Patti and Amy Villarejo’s approach encourages readers to think about film holistically by looking beyond the textual analysis of key films. In contrast, it engages with other vital areas, such as financing, labour, marketing, distribution, exhibition, preservation, and politics, reflecting contemporary aspects of cinema production and consumption worldwide. Key features of the book include: clear definitions of the key terms at the foundation of film studies coverage of the work of key thinkers, explained in their social and historical context a broad range of relevant case studies that reflect the book’s approach to global cinema, from Italian "white telephone" films to Mexican wrestling films innovative and flexible exercises to help readers enhance their understanding of the histories, theories, and examples introduced in each chapter an extensive Interlude introducing readers to formal analysis through the careful explication and application of key terms a detailed discussion of strategies for writing about cinema Films Studies: A Global Introduction will appeal to students studying film today and aspiring to work in the industry, as well as those eager to understand the world of images and screens in which we all live.
Originally published in 1981, Woman’s Worth takes up the challenge to the male preserve of economics – which was raised nearly a century ago by Charlotte Perkins Gilman in her classic work Women and Economics. Patriarchal economic systems – socialist as well as capitalist – are founded upon women’s unpaid labour. On this premise, Lisa Leghorn and Katherine Parker base their exploration of the economic basis of women’s culture across cultures: from the USA to South America, the Middle East, socialist countries, Africa and Europe. Women’s Worth is accessible and informative to those who have been intimidated by the term ‘international economics’. Its sources are women’s perspective and experience in many countries, in their words and in their writings, published and unpublished. Thus the authors are able to reveal the economic nature of facets of women’s lives which have hitherto been dismissed by traditional economics as features of family or personal life, and to build a new vision of an economics based in female values.
In Cold War Ruins Lisa Yoneyama argues that the efforts intensifying since the 1990s to bring justice to the victims of Japanese military and colonial violence have generated what she calls a "transborder redress culture." A product of failed post-World War II transitional justice that left many colonial legacies intact, this culture both contests and reiterates the complex transwar and transpacific entanglements that have sustained the Cold War unredressability and illegibility of certain violences. By linking justice to the effects of American geopolitical hegemony, and by deploying a conjunctive cultural critique—of "comfort women" redress efforts, state-sponsored apologies and amnesties, Asian American involvement in redress cases, the ongoing effects of the U.S. occupation of Japan and Okinawa, Japanese atrocities in China, and battles over WWII memories—Yoneyama helps illuminate how redress culture across Asia and the Pacific has the potential to bring powerful new and challenging perspectives on American exceptionalism, militarized security, justice, sovereignty, forgiveness, and decolonization.
In this uniquely interdisciplinary work, Lisa Lowe examines the relationships between Europe, Africa, Asia, and the Americas in the late eighteenth- and early nineteenth- centuries, exploring the links between colonialism, slavery, imperial trades and Western liberalism. Reading across archives, canons, and continents, Lowe connects the liberal narrative of freedom overcoming slavery to the expansion of Anglo-American empire, observing that abstract promises of freedom often obscure their embeddedness within colonial conditions. Race and social difference, Lowe contends, are enduring remainders of colonial processes through which “the human” is universalized and “freed” by liberal forms, while the peoples who create the conditions of possibility for that freedom are assimilated or forgotten. Analyzing the archive of liberalism alongside the colonial state archives from which it has been separated, Lowe offers new methods for interpreting the past, examining events well documented in archives, and those matters absent, whether actively suppressed or merely deemed insignificant. Lowe invents a mode of reading intimately, which defies accepted national boundaries and disrupts given chronologies, complicating our conceptions of history, politics, economics, and culture, and ultimately, knowledge itself.
Remembering Hiroshima is a complicated and highly politicized process. This book explores some unconventional texts and dimensions of culture involved, including history textbook controversies, tourism and urban renewal projects, campaigns to preserve atomic ruins and survivor testimonials.
Confucianism and Women argues that Confucian philosophy—often criticized as misogynistic and patriarchal—is not inherently sexist. Although historically bound up with oppressive practices, Confucianism contains much that can promote an ethic of gender parity. Attacks on Confucianism for gender oppression have marked China's modern period, beginning with the May Fourth Movement of 1919 and reaching prominence during the Cultural Revolution of the 1960s and 1970s. The West has also readily characterized Confucianism as a foundation of Chinese women's oppression. Author Li-Hsiang Lisa Rosenlee challenges readers to consider the culture within which Confucianism has functioned and to explore what Confucian thought might mean for women and feminism. She begins the work by clarifying the intellectual tradition of Confucianism and discussing the importance of the Confucian cultural categories yin-yang and nei-wai (inner-outer) for gender ethics. In addition, the Chinese tradition of biographies of virtuous women and books of instruction by and for women is shown to provide a Confucian construction of gender. Practices such as widow chastity, footbinding, and concubinage are discussed in light of Confucian ethics and Chinese history. Ultimately, Rosenlee lays a foundation for a future construction of Confucian feminism as an alternative ethical ground for women's liberation.
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