This article examines the Asian storytelling model ‘Kishotenketsu’, identifying its similarities with, and differences from, the classical Western model of dramaturgical plot construction. The ‘Kishotenketsu’ structure is used in poetry, literature, documentation, scientific research dissertations, music, and video game design. The article examines the application of this model in feature films. From the directing point of view, researchers have studied films with different artistic trends and from different production countries and discovered scripting and directing techniques having the elements of (...) the Asian model. Through the comparative analysis of the world films with those from Kazakhstan, this study attempted to reveal the use of the ‘Kishotenketsu’ model and its separate elements in the process of making films by prominent filmmakers in the past and the present from different countries. The films were studied in the context of screenwriting, visual storytelling, and editing. The study found that the ‘Kishotenketsu’ model is found in Kazakh cinematography in the direction of Art cinemas. The authors believe that ‘Kishotenketsu’ model will add more artistic value to the Kazakh cinema, allowing filmmakers to diversify unconventional ways of storytelling and filmmaking in the genres of both auteurs’ cinema and commercial cinema. (shrink)

Despite claims about the end of history and the death of cinema, visual media continue to contribute to our understanding of history and history-making. In this book, Marcia Landy argues that rethinking history and memory must take into account shifting conceptions of visual and aural technologies. With the assistance of thinkers such as Gilles Deleuze and Félix Guattari, Cinema and Counter-History examines writings and films that challenge prevailing notions of history in order to explore the philosophic, aesthetic, and political stakes (...) of activating the past. Marshaling evidence across European, African, and Asian cinema, Landy engages in a counter-historical project that calls into question the certainty of visual representations and unmoors notions of a history firmly anchored in truth. (shrink)

This well-written, engaging volume by Stephen Teo is a welcome intervention in the field of film studies in that it confronts the hegemony of Western theoretical approaches to cinema and provides a counterbalancing model that applies what Teo calls “Eastern theory” to Western film classics. Although Teo’s use of terms such as “Eastern theory” and “Eastern essence” could be construed as perilously totalizing--painting “the East” with a monochromatic brush that beckons toward a regression into Orientalizing--his apologia for the study and (...) his execution of the analyses are sufficiently adept and focused to remediate the occasional sweeping generalization. Indeed, Teo spends much of his introduction and first chapter... (shrink)

Gilles Deleuze published two radical books on film: Cinema 1: The Movement-Image and Cinema 2: The Time-Image. Engaging with a wide range of film styles, histories and theories, Deleuze's writings treat film as a new form of philosophy. This ciné-philosophy offers a startling new way of understanding the complexities of the moving image, its technical concerns and constraints as well as its psychological and political outcomes. Deleuze and Cinema presents a step-by-step guide to the key concepts behind Deleuze's revolutionary theory (...) of the cinema. Exploring ideas through key directors and genres, Deleuze's method is illustrated with examples drawn from American, British, continental European, Russian and Asian cinema. Deleuze and Cinema provides the first introductory guide to Deleuze's radical methodology for screen analysis. It will be invaluable for students and teachers of film theory, film history and film forms. (shrink)

What explains white male animus against Asian women? We address this question by examining the murders in Atlanta, GA, which reflect a larger global pattern of violence against what are perceived as hypersexualized Asian women. Dominant discourses on these murders promote either a narrative of racial xenophobia or a stance for or against sex work. Neither discourse adequately accounts for the simultaneous racial and gendered determination of Asian women’s experiences. In this commentary, we provide a racial–gender analysis (...) and underscore how the gendered racialization of Asian women as hypersexual can result in their perception as disposable bodies for white male rage. As we explain, hypersexualization implies immorality, which in turn threatens the social order and thereby justifies Asian women’s disposability. This commentary establishes Asian women’s hypersexualization as a century-old view in American society perpetuated in cinema and the law. (shrink)

As the dominant media institution in South Asia, Bombay cinema's cultural production of narratives, images and spectacle plays a crucial role in the effort to consolidate and project definitions of the nation. Moreover, such images are exported to the South Asian diaspora worldwide as part of the processes associated with the globalized cultural product referred to as Bollywood. This discussion examines the production and reception of the 2008 film Jodhaa Akbar both as process and product of complex historical, cultural (...) and political nation-building projects in which gender plays a central role. (shrink)

Films provide many memorable scenes of care that both shape and reinforce ideas about who deserves care, how carers should behave, and what kinds of people appear ‘naturally’ suited to the labors of caring for children, the sick, the elderly and the disabled (namely women). My specific interest here is in films about migrant domestic workers in Hong Kong and Singapore. from the Philippines and Indonesia, who take up live-in housekeeping positions. The films about their lives range from documentary to (...) popular, low-budget horror to independent art cinema. While surveying the strengths and limitations of a handful of these films, I offer strategies for how to frame each film in terms of its director, production methods, distribution, and target audience. How and when might different genres be best used to engage students in critical thinking about care work and migrant labor? What stereotypes exist about migrant workers and what blind spots emerge in understanding paid care work? How can we promote dialogue about the often ambivalent relationship between caregiver and cared-for? (shrink)

What is the role of cultural archives in creating and sustaining connections between diasporic communities? Through an analysis of an audiovisual archive that has sought to bring together representations of and by African, Caribbean and Asian people, this article discusses the relationship between diasporic film, knowledge production and feminist solidarity. Focusing on a self-curated, UK-based archive, the June Givanni Pan-African Cinema Archive, we explore the potentiality of archives for carving out spaces of diasporic connectivity and resistance. This archive assembles (...) the holdings of pan-African films and film-related materials, built over several decades by June Givanni, a Guyanese-born London-based film curator. Givanni’s archive embodies her long relationship with the intersecting worlds of African and Asian diasporic cinema, which hold deep connections to Black British heritage through global networks spanning across empire. In the making of this cultural analysis, we employ a co-produced, decolonial methodological approach by designing and producing the article in collaboration with Givanni over a two-year period. We aim to foreground the role of feminist labour (academic and practitioner) as agents of change who are reclaiming stories, voices and memory-making. The wider backdrop to this co-produced analysis is the ongoing resilience of a cultural amnesia that has pervaded the Black British experience and the current fragility of Black arts and cultural spaces in the UK. Our question is how might archives help us map the connections between racialised ideas of belonging, memory politics and the reconfiguration of colonial power whilst also operating as a site of feminist connectivity? (shrink)

This article introduces the unique Asian film technique of the “empty shot” from the perspective of Chinese philosophical thought and aesthetics. In Chinese cinema, the “empty shot” is understood as a shot comprised of nonhuman subjects, distinct from both the establishing shot and the cutaway. Perhaps due to the lack of understanding of its philosophical grounding, the “empty shot” has not received much attention in Anglophone film studies, and has been criticized as an overgeneralised concept. This article first relates (...) the “empty shot” to the more widely accepted “pillow shot” in Anglophone studies of Japanese cinema. This article aims to make visible a non-anthropocentric worldview conveyed through the “empty shot”, and to make space for the potentialities of this film device, which may also be found in non-Chinese cinemas. It explains the “empty shot”’s central features: firstly, its visible scenes are imbued with invisible emotion, leaving space for the audience to feel what the characters are feeling. Second, it facilitates the generation of qi or “air” in a film, indicating the circulation of qi in a process of dynamic transformation between “actual” and “virtual”. Thirdly, the “empty shot” communicates with the audience, allowing them to more fully experience natural scenery and to encounter other beings while suspending everyday experiences, existing biases, and the separation between self and other. (shrink)

By coincidence, it seems, the critical vocabulary and concerns that came to be known as postcolonial theory and methodology rose to be a dominant school of inquiry in the Anglo-American academy in the same years that the Soviet Union collapsed (notwithstanding that key theoretical texts by Frantz Fanon and others predated this moment by decades). Yet, oddly, postcolonialist terms were seldom applied to postsocialist and post-Soviet cases until the 2000s, and they have become more broadly utilized in these territories only (...) in the past decade. Further, it must be admitted that few results of these applications of postcolonial tools to postsocialist cases have made much of a mark among broader circles of postcolonial scholars and thinkers. Djagalov's book may help to correct this situation. Rather than work in the mode of “application”—applying a postcolonial framework to yet one more case—Djagalov reconstructs the history of a century of socialist anti-imperialism, as it was expressed in global cultural institutions and networks, and in so doing discovers the ignored or forgotten genealogy that links contemporary postcolonial thought to writers, activists, and theoreticians of the socialist world.Djagalov's book toggles between, on the one hand, chapters of institutional history that chronicle the global cultural institutions (such as the Afro-Asian Writers Association, the Tashkent Film Festival, and the Lotus Prize) that connected the Soviet Union with decolonizing countries and, on the other hand, chapters of synthetic cultural criticism that articulate typological analyses of common narrative forms that circulated in the fiction and film of the socialist world—recurring varieties of “solidarity narratives,” as Djagalov calls them. His work reveals how central the state-socialist political imaginary was for writers and filmmakers ranging from Nâzım Hikmet to Ngūgī wa Thiong'o, and how prominent their itineraries through Soviet institutions and networks were in their biographies. Ngūgī, for instance, finished his 1977 novel Petals of Blood during a residency in the Soviet Writers House in Yalta.In recovering the lost continent of anti-imperial socialist globality that bridged the “second” and “third worlds,” Djagalov has demonstrated not how postcolonial terms can be applied to postsocialist cases but how postcolonial theory and method are themselves postsocialist phenomena. Djagalov does not attempt to rectify the state-socialist prehistory of postcolonial thought with a critique of Soviet imperial habits or of the postcolonial contexts of contemporary Eastern Europe, the Caucasus, and Central Asia. At least, though, the challenges of thinking “postcolonial” and “postsocialist” together have now become clearer. From Internationalism to Postcolonialism leaves us with new research problems: what, for example, does it mean to be a postcolony of an anti-imperial empire? (shrink)

Using Ang Lee’s Lust, Caution (2007), this article illustrates how an affective mode of address is encouraged when one attends to the ways in which on-screen cinematic audio-visual spectacles are produced through the interaction of different bodies on-screen. Affective cinematic encounters open up other ways of understanding the female body as productive assemblages of everyday affective interactions and relationalities with other bodies within material culture. Particularly, I demonstrate an affective mode of address that attends to the interaction of cinematic objects (...) and how they are constructed, arranged, and engaged with on-screen to reveal hidden dynamics to characters’ relationship and overarching narratives off-screen. (shrink)

_The Universal_ proposes a radically new philosophical system that moves from ontology to ethics. Drawing on the work of De Beauvoir, Sartre, and Le Doeuff, among others, and addressing a range of topics from the Asian sex trade to late capitalism, quantum gravity, and Merleau-Ponty's views on cinema, Dorothea Olkowski stretches the mathematical, political, epistemological, and aesthetic limits of continental philosophy and introduces a new perspective on political structures. Straddling a course between formalism and conventionalism, Olkowski develops the concept (...) of an ontological unconscious that arises from our "sensible" relation to the world-the information we absorb and emit that affects our encounters with the environment and others. In this "realm of the senses," or the field of vulnerability defined by our experience with pleasure and pain, Olkowski is able to rethink the space-time relations put forth by Irigaray's notion of the "interval," Bergson's "recollection," Merleau-Ponty's idea of the "flesh," and Deleuze's "plane of immanence." This aesthetic sense is shared by all humankind and nonhuman entities in the organic and inorganic world. The sensible universal can be applied to categories of pure and practical reason; experiential binaries of male-female and subject-object; and issues of autonomy, moral laws, and the regulation of perception. (shrink)

When my book Reframing Women: A history of New Zealand cinema was published in 2000 New Zealand women’s film was flourishing. There had been an explosion of filmmaking following the upsurge of twentieth century feminism in the 1970s beginning with the international women’s year film Some of My Best Friends are Women and the subsequent production of nine feminist documentary films. The energy generated by these films and the international feminist history projects that uncovered the formerly invisible contribution of women (...) across every sphere of creative was contagious. There was a feeling of optimism that anything was possible. Women were using the camera to focus the lens on themselves and their issues. Between 1980 and 1990 dramas and features dealing with gender issues increased dramatically while the formerly marginalised were gaining access to the technology to explore sexuality and identity politics. There were powerful films about identity by Maori, Pacific, Asian, Yugoslavi... (shrink)

The enemy must fear us. When this is over, there will be much more fear in the world. […] Give the government an ultimatum. Say, “This was just the trailer. Just wait till you see the rest of the film.”The overhanging statement – which draws attention to troubling links interconnecting action cinema and acts of terrorism – is delivered towards the end of Dan Reed’s Terror in Mumbai, an insightful documentary that unfolds a balanced enquiry into the November 2008 massacre (...) by the South Asian terrorist organization Lashkar-e-Tayyaba. The film weaves hours of phone intercepts between a Pakistani handler and Lashkar-e-Tayyaba agents into a collage of recovered CCTV footage, live... (shrink)

Interrogating the totalizing perspectives on Chinese gender studies that typically treat China only in binary opposition to the West, “Other Genders, Other Sexualities” focuses on the dynamics of difference within China and probes the complex history of Chinese sexuality and gender formations. The centerpiece of this special issue is the first English translation of Li Xiaojiang’s 1983 post-Mao feminist retheorization of women’s emancipation and sexual differences. Other topics addressed include the emergence of the “modern girl” in early twentieth-century China, the (...) legacy of socialist gender practices in rural cultures, transgender performance on Chinese television, the political ambivalence of Chinese gay identity in the cinema, and early Chinese gender configurations in East Han art and writing. By recognizing the gender implications of China’s competing economic ideologies, this issue generates critical insights and new perspectives for the study of Chinese history, gender and sexuality, and feminist culture. Contributors:_Hongwei Bao, Tani Barlow, Dong Limin, Chengzhou He, Sarah Kile, Li Xiaojiang, Lingzhen Wang, Yu Shiling Lingzhen Wang_ is Associate Professor of East Asian Studies at Brown University. She is the author of _Personal Matters: Women's Autobiographical Practice in Twentieth-Century China_. (shrink)

Normal 0 21 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabela normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} This article examines the relationship between the architecture of street movie theaters that used to be found at Tijuca, neighborhood in the North of Rio de Janeiro, and the experiences of movie viewing by people who were frequent attendants of these movie theaters. The objective is to analyze how (...) these buildings entered in the production of subjectivity and how they entered in the route of of pedestrians and spectators, in a gear that connected urban space, bodies, affects and sensations. (shrink)

I try to outline parallels and differences between eastern and western thought about the supreme reality, And to answer the question: to what extent is theism found in both traditions? western classical theism is found significantly similar to advaita vedantism and even to mahayana buddhism. None of these is theistic in the full sense of identifying the God of worship with the supremely real. Some forms of non-Classical western theism and of pluralistic vedantism (bengali school, Founded by sri jiva goswami) (...) make this identification. Western classical pantheism is also considered--As another non-Genuine form of theism. Hua yen buddhism is similar. (shrink)

The paper discusses situation-specific justifications for temporary curtailment of particular human rights, Asian justifications for Western values and human rights practices, and the plausibility of a distinctively East Asian conception of human interest and welfare that may justify a distinctively East Asian human rights regime. The paper argues that the so-called East Asian challenge is the prioritization of social and economic rights over civil and political rights and hence does not represent a culturally specific challenge but (...) rather addresses a debate between commi. ütarians and liberals which already exists in the Western scholarly community. Marxist and other nonliberal critiques of civil and political rights are invoked and it is suggested that the relative weakness of the left intelligentsia since the end of the Cold W-r is responsible for the resurfacing of the formerly communitarian and Marxist emphasis on social and economic rights in cultural relativist disguise. The article further chums that it was through the industrial revolution and the corresponding discourse of modernity that these rights emerged within the theocentric cultural traditions of Wesiern Europe, and that the flourishing of human rights discourse in non-Western socie.!;.es will also follow and correspond to their economic development. (shrink)

The West has long had an ambivalent attitude toward the philosophical traditions of the East. Voltaire claimed that the East is the civilization "to which the West owes everything", yet C.S. Peirce was contemptuous of the "monstrous mysticism of the East". And despite the current trend toward globalizations, there is still a reluctance to take seriously the intellectual inheritance of South and East Asia. Oriental Enlightenment challenges this Eurocentric prejudice. J. J. Clarke examines the role played by the ideas of (...) Confucianism, Hinduism, Buddhism and Taoism in the intellectual life of the West and how these ideas, far more than exotic distractions, or even instruments of colonial domination, have been the means towards serious self-questioning and self-renewal, used to dispute and even to undermine Western orthodoxies. (shrink)

Using an institutional perspective, this paper investigates how consumers in Western developed and Southeast Asian emerging markets respond to fashion brands’ moral transgressions and how consumers’ moral rationalization tendencies vary across the two markets. The study employs multimethod analyses, including cross-national secondary data from 12 countries and experimental data from 940 German and Vietnamese consumers. In a non-transgression context, the multivariate analyses show that Western developed-market consumers embrace higher ethical standards (Study 1A), tend to seek collective action against prevalent (...) immoral behaviors in society (Study 1B), and are more critical in evaluating fashion brand ethicality than Southeast Asian emerging-market consumers (Study 2). However, in a transgression context, the moderated mediation analyses reveal that consumers largely do not differ in their direct devaluation of fashion brand ethicality and subsequent price considerations (Study 3) across six transgression scenarios (i.e., worker abuse, child labor, racist advertising, weight discrimination, climate change, and environmental pollution). Interestingly, moral rationalization processes appear to be more frequent and consequential in the Southeast Asian emerging market, while they either do not occur or are significantly weaker in the Western developed market. The results provide theoretical and practical implications for ethical business practices in the fashion industry based on market differences in regulatory frameworks, cognitive considerations, and social norms. (shrink)

Within the limited, but growing, literature on small business ethics almost no attention has been paid to the issue of social responsibility within ethnic minority businesses. Using a social capital perspective, this paper reports on an exploratory and qualitative investigation into the attitudinal and behavioural manifestations of CSR within small and medium-sized Asian owned or managed firms in the U.K., with particular reference to the distinctive factors motivating organisational responses. It offers alternative explanations of entrepreneurial behaviour and suggests areas (...) for further research. (shrink)

Essays on a wide range of areas and topics in Asian studies for scholars looking to incorporate Asia into their worldview and teaching. Contributors give contemporary presence to Asian studies through a variety of themes and topics in this multidisciplined and interdisciplinary volume. In an era of globalization, scholars trained in Western traditions increasingly see the need to add materials and perspectives that have been lacking in the past. Accessibly written and void of jargon, this work provides an (...) adaptable entrée to Asia for the integration of topics into courses in the humanities, social sciences, cultural studies, and global studies. Guiding principles, developed at the East-West Center, include noting uncommon differences, the interplay among Asian societies and traditions, the erosion of authenticity and cultural tradition as an Asian phenomenon as well as a Western one, and the possibilities Asian concepts offer for conceiving culture outside Asian contexts. The work ranges from South to Southeast to East Asia. Essays deal with art, aesthetics, popular culture, religion, geopolitical realities, geography, history, and contemporary times. “This volume truly lies at the intersection of scholarship and teaching. Each essay has the potential to help rethink approaches to scholarly issues, and there is a great deal of material for classroom discussion and examples. The book’s breadth—covering India, China, Korea, the Sea of Malay, Bhutan, and other locations—is impressive.” — Robert André LaFleur, Beloit College. (shrink)

This book makes the argument that since Asian American women live in the periphery of the multicultural West, they need to strengthen the psychological process of self integration, assimilating neither to traditional cultural demands or those of the larger society.

Because of cultural differences between East and West, any attempt at outright adaptation of Western ideas in Asia will undoubtly encounter problems, if not rejection. Transferring an idea from one place to another is just like transplanting an organ from a donor to a recipient—rejection is to be expected. Human cultures respond to new ideas from different value systems in very much the same way.Recently, biomedical ethics has received much attention in Asia. Fundamental advances in medicine have motivated medical scientists (...) to look at the ethical issues arising from this progress. Will the principles upheld by the bioethicists in the West meet the challenge in Asia? This article argues that Asian bioethicists must develop a bioethics responding to their own cultural contexts. If Western principles are adopted, then they must be re-interpreted and even modified, if necessary, in light of Asian beliefs. (shrink)

I will speak here of three notions which are crucial for a thoroughgoing understanding of the three East Asian philosophical/religious teachings of Confucianism, Taoism and Buddhism. The first I name integrated practice ; the other two are already known to modern scholarship as essence-function and interpenetration. Despite the readily observable reliance on these fundamental and unifying elements by the major masters of the three traditions, through the past century of modern scholarly investigation in the West they have been paid (...) almost no sustained attention. While they have occasionally been identified in a fragmentary and cursory way, they have not been examined from the perspective of their role as fundamental constituents of a holistic cultural worldview, or as a set of pan-East Asian metaphysical categories which are radically distinct from basic Western paradigms, and which have retained remarkable consistency throughout the long histories and wide range of schools of thought contained in the three traditions. (shrink)

'In this book, Alan Roland has presented the challenge of Asian cultures to psychoanalytic theory and practice more forcefully than ever before. The book is full of new ideas and fascinating anecdotes and case material from Roland's clinical work and that of others. His proposals to revise psychoanalysis for the treatment of Indian and Japanese patients should initiate a debate of fundamental significance.' - Robert A. LeVine, Harvard University.

The concept of 'sustainable welfare society' is highlighted in the social quality analysis, an approach that was extended from a European into an Asian developmental context. is article will expose the basic meaning and conceptual framework used for an analysis of the sustainable welfare society. On this basis, it will examine the postwar Japanese experience of public policymaking and, furthermore, explore the implications of this approach by the analysis of Asian cases and of developing economies. Accordingly, the idea (...) of realizing sustainable welfare societies is discussed in the background of Japanese social policies in reference to the European context of development. (shrink)

This study addresses the question whether corporate social responsibility (CSR) matters in Asian Emerging Markets. Based on CSR scores compiled by Credit Lyonnais Securities (Asia), we assess the CSR performance of major Asian firms over a period of 3 years, from 2001 to 2004. The results show that there is a positive and significant relation between CSR and market valuation among Asian firms. We further find that CSR is positively related to the market valuation of the subsequent (...) year. More importantly, Asian firms are rewarded by the market for improving their CSR practice. (shrink)