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Reflections on the coming of history: Revisiting the makings of a 'Chinese Canadian' identity and community.

机译：关于历史的到来的反思：重新审视“加拿大华人”的身份和社区。

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摘要

The growing body of literary and artistic works by Asian Canadians has yielded critical examinations which have typically focused on uncovering the experiences, histories and humanity of different racialized subjects that the dominant history of a nation has suppressed or falsified. However, does an authentic and knowing subject called "Chinese Canadian" come into being by appealing to an unmediated experience in history and by relying on the same kind of history which had excluded it in the first place?;Theorists of history like Michel de Certeau argue that "experience" and fixed notions of the "real" serve to mask history's essential vulnerability to the fact it is, afterall, a writing and is susceptible to the unstable relation between words and that which is named and represented. De Certeau suggests that conventional history does not have a feeling for its own time and in fact hides the vulnerability of its own place in time. A theorist contemplating the making of an identity such as "Chinese Canadian" and the possibility of Asian Canadian studies is thus obliged to recall history to language and to the exterior conditions of history's own possibility, that is, an experience of time.;Furthermore, if the "Chinese" is a construct which has become an object and a categorical fiction within an Orientalist and colonial discourse, what then does it mean to be a "subject" that is a fiction? Theorists examining the limits of subjecthood like Judith Butler, Jacques Derrida and Jean-Luc Nancy offer insights to a re-thinking of subjection, self-invention and an ethics of responsibility towards others in the grey and precarious areas of identity politics in our time.;The frontiers of identity, it seems, are haunted by a loss of self-identity and ideals which perhaps never existed. The writings of community by Chinese Canadian critics and artists respond to this hauntedness in different ways. In publications such as Yellow Peril: Reconsidered (a catalogue of the landmark 1990 exhibition of Asian Canadian artists) and Self Not Whole (a collection of essays accompanying a major Chinese Canadian exhibition in 1991), and Fred Wah's poetic-prose work Diamond Grill (1996), the decision to contain self-difference or to welcome the foreign at the limits of a hard won recognition of identity is never easy or clear. These writings reveal the boundaries of identity politics, an exposure which may lead to the formation of a new "subject," but also, more radically, to a question of who might come after it.
机译：亚洲加拿大人日益增多的文学和艺术作品已经进行了严格的审查，这些审查通常集中于揭示一个民族的主要历史压制或伪造的不同种族化主题的经历，历史和人文。但是，通过呼吁历史的无中介经验并依靠最初被排除在外的同类历史，是否会形成一个真正的，已知的被称为“加拿大华人”的主题呢？；历史学家如米歇尔·德·塞多（Michel de Certeau）有人认为，“经验”和“真实”的固定概念掩盖了历史的本质脆弱性，因为它毕竟是一种文字，容易受到词语与命名和代表之间的不稳定关系的影响。德·塞多（De Certeau）表示，传统历史对自己的时间没有感觉，实际上掩盖了自己所在时间的脆弱性。因此，一位理论家考虑建立一种身份，例如“加拿大华裔”，并考虑进行加拿大亚裔研究，因此有义务使历史回溯到语言和历史自身可能性的外部条件上，即时间的体验。如果“中国人”是一种已成为东方主义和殖民话语中的宾语和分类小说的构想，那么成为小说的“主体”意味着什么？研究诸如朱迪思·巴特勒，雅克·德里达和让·吕克·南希等主体性的局限性的理论家提供了重新思考主体性，自我发明和对当今时代身份政治的灰色和不稳定领域中对他人的责任伦理的见解。 ;身份的前沿似乎被失去的自我认同和理想所困扰，这种自我认同和理想也许从未存在过。加拿大华裔评论家和艺术家的社区著作以不同方式回应这种困扰。在诸如《黄祸：重新思考》（1990年具有里程碑意义的亚裔加拿大艺术家展览的目录）和《自我不完整》（1991年加拿大华裔大型展览的随笔集）和弗雷德·华（Fred Wah）的诗歌散文作品《钻石烧烤》（Diamond Grill）（ （1996年），限制自我差异或欢迎外国人来之不易的对身份认同的限制决非易事或明确。这些著作揭示了身份政治的边界，这种接触可能导致形成一个新的“主体”，但从根本上说，是一个关于谁可能追随它的问题。

著录项

  • 作者

    Koh, Karlyn Y-Mae.;

  • 作者单位

    Simon Fraser University (Canada).;

  • 授予单位 Simon Fraser University (Canada).;
  • 学科 Anthropology Cultural.;Sociology Ethnic and Racial Studies.;Literature Canadian (English).;Canadian Studies.
  • 学位 Ph.D.
  • 年度 1999
  • 页码 207 p.
  • 总页数 207
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类 人类学;人口学;民族学;
  • 关键词

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