• Cross-Cultural Studies
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• v.25
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• pp.213-236
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• 2011

The negative symbol of 'American imperialism', which was reinterpreted superimposed on the symbol imposed on Japanese imperialism in the 1945 Liberation of Korea, was more amplified added by the experiences of the bombing and massacre by US troops during the Korean War. In other words, the symbol of the extreme 'American imperialism' in the liberation in which even the role of America contributing to the liberation of Josun had been denied had continued for a long time adhered to and amplified through the war. Thus, unlike the current emphasis laid by North Josun, the assertion in the form of 'American imperialism=Korean wolf' is an idea made from the mixture of fact and fiction combined with the theory of imperialism rediscovered in the liberation and the experience of massacre during the Korean War. And this superimposed symbol for American imperialism naturally causes the problem of being superimposed also on the symbol of North Josun. And the extreme formalization for 'good' and 'bad' sides was based on the dichotomous compositions of beauty and ugliness, good and evil. The ground for saying that an act by a good side is 'unconditionally' legitimate is nowhere found. The anti-American viewpoint rediscovered in such an extreme form results in one aspect of criticism and resemblance as a result of being locked up in the same violence which one has rejected by oneself. The anti-American viewpoint going on in the form of anti-imperialist nationalism leaves nothing except another terrible retaliation for terrible brutality. It is self-evident that one can never get out of the enchanting power of imperialism which North Josun has continuously criticized in a ring of violence and vengeance, the familiar grammar commanded by North Josun literature.

• Journal of the Korean Geographical Society
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• v.38 no.6
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• pp.887-905
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• 2003

In this paper, we first understand the concept of imperialism as a 'a dialectical relation between territorial and capitalistic logics of power', as suggested by Harvey, and its history with three phases, the last of which would be seen as the phase of new imperialism. Secondly, we examine the New Security Strategy of the U.S which can be seen as a reflection of the new imperialism of the U.S. with its neo-conservative Bush administration, and explain the wars in Afghanistan and Iraq as the implementation of the new imperialism. And then we take a close look on the current geopolitical situation of East Asia, especially North and South Korea, Japan and China, in terms of the new imperialist foreign policy of the Bush administration. Finally, we consider the limits of the new imperialism of the U.S. and globally emerging movements of anti-imperialism.

• 중국학논총
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• no.64
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• pp.99-117
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• 2019

This study examines the themes the two authors shared - anti-colonialism, anti-imperialism, anti-imperialism, and anti-ideology - 《The Myth of the 20th Century》 and 《The Age of Passion》, 《Waiting for the Barbarians》 and 《Disgrace》. Both pieces opposed imperialist aggression and oppression and rejected colonial rule with the issue of their identity as strangers, and stood up against huge powers, including the fictionalization of ideology, racism, and despotism. Kim Hak-chul understood communism as a humanitarian, not a personal cult or individual dictatorship. Most of his work is autobiographical novels that he has experienced and are based on realism. Kim Hak-chul voluntarily chose China to actively fight against reality and showed the reality as it is to change history and politics, but Coetzee did not directly reveal the relationship between the perpetrator and victim, the ruler and the one being ruled, but maintained a certain distance from politics, revealing the reality of society and its system.

• Journal of English Language & Literature
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• v.55 no.1
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• pp.61-82
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• 2009

This paper aims to reexamine the issue of racism in Conrad's Heart of Darkness, especially in the light of Chinua Achebe's critique of the novella as a racist text entrenched with European prejudices of Africa and its people in his 1975 speech at the University of Massachusetts titled "An Image of Africa." While the novella's indictment of imperial exploitation has been noted from an early stage of its critical reception, its racism had hardly been discussed until Chinua Achebe posed it. Achebe offers the canonized status of the text as a modernist classic, "the most commonly prescribed novel in twentieth-century literature courses," as one reason for its obvious manifestations of racism being glossed over. One may add that Conrad's militant denunciation of imperialist enterprises as "a sordid farce," his seemingly radical stance against imperialism, serves as ideological constraints upon his readers, blinding them to its immanent racism. A closer look at the novella's attack on imperialism turns out to be contradictory, for it also shows such liberal-humanist ideas as the civilizing mission, the work ethic, and the superiority of civilized man, all of which served to prop up European imperialism at the end of the nineteenth century. This ideological contradiction also accounts for Conrad's racist attitude, which is betrayed in his portrayal of Africans as obscure, primitive. Euro-American imperialism has frequently justified itself by recourse to racism, but racism has not always been allied with imperialism. Some staunch racists such as Robert Knox and Arthur de Gobineau went against imperialism, and Conrad proves one of such cases whose critique of imperialism is voiced in ways that can be characterized as racist.

• Cross-Cultural Studies
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• v.52
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• pp.313-339
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• 2018

The purpose of this study is to explore the manner in which Edith Wharton's Ethan Frome conveys contemporary, (culturally) imperialistic ideology. Especially by focusing on the difference between the European germ (or invasion) theory and the 'Americanized' invasion theory, this paper elucidates how the American $20^{th}$ century fiction represents contemporary 'fear' of the immigration of non-whites, that generated anti-immigration public sentiment in early $20^{th}$ century America. Also, this study investigates how racial or gendered biases contribute to attributing all (societal or individual) evils or illnesses to minorities such as (non-Nordic or non-white) immigrants, including women. Wharton's Ethan Frome isn't short of reflecting cultural imperialism.

• Cross-Cultural Studies
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• v.28
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• pp.5-16
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• 2012

First published in 1934, George Orwell's Burmese Days, which can be read as an example of both descriptive realism and fictional realism, is considered to be a colonial example of British literature because of its publication date. However, based on the personal experience of the author as an imperial officer in Burma, the novel has an anti-imperialist tone, which can also make it possible to read it through postcolonial eyes. As a result, the novel stands as an example of ambivalence since it has both the colonial and the postcolonial perspective; both the colonizer and the colonized are portrayed with their own flaws, adding to the impact of what can be called "Third Space." This is why the voice of the imperial is heard in an anti-imperialist tone in Burmese Days, through which Orwell presents a critique of colonialism with a from-within approach.

• Cross-Cultural Studies
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• v.25
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• pp.55-85
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• 2011

Many States such as Arizona, Texas, New Mexico, Colorado, California, New Mexico, Florida were obtained either from Spanish Empire or from Mexico. In 1848 due to the Guadalupe-Hidalgo treaty America could obtain half of the original territory of Mexico. American identity cannot be understood without the history of American expansionism further consolidated by the Spanish-American War in 1898, which brought other ex-Spanish colonies such as Guam, Puerto Rico, the Philippines to the US. The US's interest in these territories dates back to the Monroe doctrine in 1823 when Monroe "declared the Americas off-limits to any new European colonization." America justifies their expansion based on the notion of Manifest Destiny which was created by O'Sullivan at the hight of American fever to annex Texas to US. The intent of this paper is to study how Anglo-Saxon and Latin Culture clashed against each other especially right before and after the Spanish-American War. In this study the American hero, Theodore Roosevelt and Latin American hero, $Jos{\acute{e}}$ Martí will be compared, though they did not meet each other during the Spanish-American war due to Marti's early death in 1895 at the battle for the Cuba Libre. Their comparison is significant in that the former represents the American expansionist spirit and the latter the spirit of Anti-imperialism and Anti-Anglocentrism. Along with the concept of Manifest Destiny of America, 'American exceptionalism' is also mentioned which motivates U.S. to expand further even after the Spanish-American war in the form of 'informal imperialism' characterized by 'gunboat politics'of the US. These discussions will draw attention to how recent theorists such as Bryce Traister criticizes the Border Theory represented by $Jos{\acute{e}}$ David Saldívar. Here the Border Theory is criticized to repeat the discourse of the globalized capitalism which prefers the weak state and the transnational aspects by focusing on the in-betweenness of the border. In the end the paper will focus on how the Border theory as represented by Saldivar is political enough and sets up a resistant example against American expansionism of today in its focus on the call for pan-American and pluri-versal subjectivity of the borderlands. This point will be supported by a discussion of how Saldivar's view is confirmed by Walter Mignolo who advocates the "bottom up" resistance of the indigenous people of Chiapas and other social forums such as World Social Forum and the Social Forum of the Americas derived from the Zapatistas' movement whose motto is "A World in which many world co-exist."

• Lingua Humanitatis
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• v.2 no.2
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• pp.223-265
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• 2002

In United States black mothers have consistently been treated as national outsiders, as women whose children, although ostensibly entitled to full citizenship, are in practice rarely provided with equal protection within the nation′s borders or under its laws. From the time he began writing in the aftermath of the failures of national Reconstruction, the African American public intellectual and political activist W. E. B. Du Bois realized that a truly effective anti-racist politics would also have to contend with the particular ways in which U.S. racism targeted black mothers. In short, he understood that an effective anti-racism would necessarily have to be a form of anti-sexism. This article examines the myriad ways in which Du Bois attempted to reconstruct the relationship between race and reproduction in the interest of producing anti-racist, anti-nationalist, as well as internationalist thinking. In so doing it treats the various representations of black maternity and child birth that Du Bois created, and elaborates on the rhetorical and political function of these representations in combating the racialization of national belonging on the one hand, and in articulating universal black citizenship, or what this article theorizes as racial globality on the other. The article begins by considering Du Bois′s attempts to transcend ideas about the racialized reproductive body as a source of national belonging within the United States, particularly his efforts to contest the idea of the reconstructing nation as a white nation reproduced exclusively by white women. Through analysis of Du Bois′s depiction of the birth and death of his son in his monumental work The Souls of Black Folk (1903) it demonstrates his reluctance to build an anti-racist politics founded on the idea that belonging within the nation is something that can be bestowed by one′s mother. The article proceeds by turning to Du Bois less well-known romantic novel, Dark Princess (1928) in which, by contrast, he depicts the birth of a "golden chi1d" who belongs not only within the United States, but within the world. This child, the son of an African American man and an Indian Princess, is cast as a messenger and messiah of a utopian alliance between pan-Asia and pan-Africa. In exploring the relationship between these two reproductive portraits, the article moves from a discussion of Du Bois′s critique of the ideological construction of the U.S. as a white nation reproduced by white progenitors, to an examination the literary figuration of a b1aek mother out of whose womb a black diasporic anti-imperialist alliance springs. In contrast to previous scholarship, which has tended to focus on the critique of U.S. racial nationalism that Du Bois expressed in his early work, or on the internationalism that he later embraced, this article pays close attention to how Du Bois′s anti-nationalist and internationalist politics together subtended by subtle, but constitutive, sexual politics.

• The Southeast Asian review
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• v.24 no.2
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• pp.127-165
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• 2014

This article regards the phase of political confrontations in Thailand and Burma as a prolonged and inconclusive political struggle between national revolution forces and civil revolution forces. It argues that in Thai case, anti-monarchy constitutional revolution has led to a right-wing national revolution based on state nationalism consolidating capitalist economic system by Sarit's military coup, while in Burmese case, anti-British imperialism movement in colonial era has resulted in a left-wing national revolution grounded on state nationalism associating with socialist economic system by Ne Win's military coup. It is also interesting to note that the two cases experienced state nationalism denying autonomous civil society as a process of nation-building in spite of their contrasting ideologies. In both cases, it became inevitable to have national revolution forces clinging to official nationalism and state nationalism confronting with civil revolution forces seeking popular nationalism and liberal nationalism. In particular, unlike Burmese society, Thai society, without colonial history has never experienced a civil war mobilizing anti-colonial popular nationalism including ethnic revolt. This article considers Dankwart Rustow's argument that national unity as a background condition must precede all the other phases of democratization, but that otherwise its timing is irrelevant. In this context, Thai democratization without national unity which began earlier than Burmese is taking a backward step. For the time being, there would be no solution map to overcome severe political polarization between the right-wing national revolution forces defending official nationalism cum state nationalism and the civil revolution forces trying to go beyond official nationalism towards popular nationalism cum liberal nationalism. In contrast, paradoxically belated Burmese democratization has just taken a big leap in escaping from serious and inconclusive nature of political struggle between the left-wing national revolution forces to defend official nationalism cum state nationalism and civil revolution based on popular nationalism cum liberal nationalism towards a reconciliation phase in order to seek solutions for internal conflicts. The two case studies imply that national unity is not a background condition, but a consequence of the process of political polarization and reconciliation between national revolution forces and civil revolution forces.

• Journal of East-Asian Urban History
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• v.1
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• pp.7-24
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• 2019

A. J. Toynbee published a book called Travel to China(1931) after traveling around the Asian continent in 1929. The book mostly focuses on Japan, China and the relationship between the two countries. Toynbee visited major cities in Japan and China by train. Most of the Japanese cities he saw were turning into modern cities in the process of spontaneous modernization mixed with its tradition. On the other hand, Chinese cities that he visited showed him various characteristics, including traditional, colonial, or semi-colonial cities. The modern cities of Japan and China in the late 1920s were transformed into various aspects under the influence of tradition, spontaneous modernization, colonial or anti-colonial modernization. How did Toynbee look at cities in East Asia? How did he recognize the relationship between tradition, modernization and colonization while visiting this area? Toynbee emphasizes the weight and influence of tradition especially in the development of modern cities in Japan and China. So, are modern European cities born out of their own traditions? Modern cities everywhere in the East and West were newly developed under the influence of tradition. Toynbee's attitude, which emphasizes especially its tradition in the modern cities of East Asia, seems to reflect his Orientalistic view.