African American and Japanese people share a rich history of nearly two hundred years of transnational engagement and activity. African American writers discussed Japan as early as 1828, and, in the African American and abolitionist press, the 1860 Japanese Embassy to the United States inspired a perception of transnational solidarity between African American and Japanese people based on the shared experience of racial prejudice and the right of all men to participate in the affairs of the world. From the 16th century to the early 19th century, Japanese ideas surrounding Blackness were very different from the racial ideologies prevalent in Europe and later the United States. Japan’s victory in the Russo-Japanese War inspired African American admiration for Japan as a global leader in the fight against racism and imperialism, although Japan expanded its imperial activity across Asia throughout the early 20th century. At the 1919 Paris Peace Conference, the Japanese racial equality bill made Japan even more of a symbol of the fight for racial equality to African American civil rights leaders and writers. Throughout the 1920s and 1930s, many Japanese intellectuals were inspired by the African American struggle for civil rights, as well as their transnational engagement with African American people, to promote anti-imperialism within Japan. Meanwhile, in the 1930s, pro-Japanese organizations proliferated across the United States and influenced tens of thousands of African American people. The Japanese attack on Pearl Harbor ended much, but not all, African American sympathy for Japan. The FBI was concerned that Japanese military agents would racially agitate African American people into subversive activity. As part of the war effort, the Japanese military did plan pro-Japanese racial propaganda targeted toward America’s Black people. During the Occupation period, many Japanese people adopted negative racial attitudes toward Black people. At the same time, during the postwar period, many Japanese and African American people shared transnational relationships free from the increasing racial prejudice perpetuated by the American state. Japanese and African American relations, as well as representations and perceptions of Black people in Japan, have continued to change throughout the 21st century.
Chang Woei Ong
In a letter to his friend Wang Hui王回 (1023–1065), the great Song dynasty (960–1279) politician, scholar, thinker, and writer Wang Anshi王安石 (1021–1086) makes a distinction between the golden age of the ancients and the less-than-desirable world of the present. More importantly, it claims that the golden era was marked by a commitment to unity. Not only were morality and customs of the world made the same, but the learned were united in their learnings and opinions. The periods after the golden age, on the other hand, were marked by diversity and confusion arising from how the truth is understood. Wang believed that he had found the truth about unity and how it could be achieved from reading the Classics. His ambitious political reform (called New Policies) was a grand program that sought to bring the ideal of unity to the world through government. Wang Anshi was of course not the only major thinker in Chinese history to ponder the question of unity. In fact, a dominant and enduring theme in the history of Chinese thought is the search for unity. Faced with uncertainties arising from a diverse and complex world, thinkers in different periods and with different intellectual orientations saw it as their main mission to discover the true nature of unity and ways of realizing it for attaining a harmonious world. The process began when Confucius (551–479 bce) was confronted with the chaotic reality following the gradual collapse of the Zhou dynasty (1046–256 bce) and its institutions and cultures. It ended with the fall of the Qing dynasty (1644–1911), the last imperial regime, when new ideas of nation-state began to drastically transform the Chinese worldviews. During the two millennia in between, the search for unity spanned distinctive intellectual trends often labeled as Confucian, Daoist, or Buddhist. But such loose and often retrospective labeling cannot do justice to the complexity of history. It is therefore important to go beyond the labels and examine the common assumptions about unity among the major thinkers during a given period and how that changed over time. In doing so, we will be able to trace the emergence, development, and sometimes decline of distinctive intellectual trends before the 20th century.
Since the world in its entirety cannot be grasped through direct experience, world maps are mental constructs that serve as a radiography of a given culture’s attitudes towards its environment. Early modern Japan offers an intriguing study case for the assimilation of a variety of world map typologies in terms of pre-existing traditions of thought. Rather than topography, these maps stress topological connections between “myriad countries” and therefore embody the various mental maps of cultural agents in Japan. The maps’ materiality and embeddedness in social networks reveal connections to other areas of visual and intellectual culture of the period.
Huiwen Helen Zhang
An expeditionary force soldier. A jungle war survivor. A patriot who traded opportunities in the United States for a tedious journey home to the newly founded People’s Republic of China. A “counterrevolutionary.” A forced laborer who spent the last third of his life translating English and Russian literature.—A poet. Careful study of Mu Dan’s (1918–1977) poetry enables us to explore a string of moments in modern China’s transformation. Twenty-two poems by Mu Dan have been selected as a history of China from the climax of the New Culture Movement (1919) through the end of the Great Proletarian Cultural Revolution (1976). Fusing linguistic audacity, philosophical acumen, and historical vision, they weave a thread of themes illuminating the tortured path of a nation and an individual. Further, they span a spectrum of sentiments ranging from those of ordinary people to those of extraordinary intellectuals. To reveal the turning points in modern China’s history, the twenty-two poems have been contextualized along two axes. A vertical axis, the thread of themes, consists of eleven motifs developed and revisited by Mu Dan from 1940 through 1976; they are: Youth, War, Disillusion, Maturity, Sacrifice, Exposure, Enlightenment, Conversion, Awakening, Anguish, and Reflection. A horizontal axis, the spectrum of sentiments, exhibits Mu Dan’s contradictory attitudes toward modern China’s transformation by identifying him with his countrymen or distancing him from them as a free spirit and cultural critic. This conceptual framework assists in examining the interaction between history and literature. It demonstrates how modern China’s history informs, provokes, and shapes a poet whose life span coincides with it and, at the same time, how poetry can be and is being read as history itself. This reading allows more than new access to the historical events that mold a poet and his poetry. Reading poetry as history uncovers lost sentiments, struggles, observations, and critiques that advance our understanding of modern China.
The Persian cosmopolis refers to the vast territory between the Balkans and Bengal in which, for 1000 years, an integrated sense of moral, social, political, and aesthetic order was informed by the circulation of normative Persian texts. Several centuries after the Arab conquest of the Iranian plateau, a spoken form of a hybridized Middle Persian and Arabic emerged in written form, using a modified Arabic script. What had begun as a regional vernacular swiftly became a transregional, literary medium as regional courts in Khurasan and Central Asia patronized Persian literature and used that language in their bureaucracies, building on a tradition of professional writers that had served Persian empires for centuries. The technology of paper-making, recently introduced from China, facilitated the rapid movement of Persian texts across space, while Firdausi’s epic poem the Shah-nama (1010) celebrated Iranian mythology and pre-Islamic history in ways that connected widely scattered peoples of different ethnicities. Territorial conquests by Persianized Turks, followed by Mongol invasions that drove peoples of Central Asia and Khurasan into new lands, also served to expand the geographical extent of the Persian cosmopolis. By the 14th and 15th centuries, the political, aesthetic, and moral order elaborated in a growing Persian canon—for example, the principle of justice—had become associated with a prestigious, cosmopolitan style that was emulated and absorbed by widely scattered peoples of diverse ethnicities and religions. Persianate architecture, attire, urban design, music, cuisine, and numismatic traditions were also assimilated by such peoples. With the translation of a rich store of romance literature into vernacular tongues, the Persian cosmopolis became as much a subjective phenomenon, inhabiting people’s collective imagination, as it was an objective, mappable zone in which popular, discursive, and normative texts circulated along networks that connected royal courts, provincial notables, Sufi lodges, merchant communities, and schools.
The Progressive Writers Association (PWA) was founded in the mid-1930s by a group of South Asian leftist intellectuals who moved between metropolitan and colonial contexts. Announcing itself with a manifesto written in London in 1934 and reaching its peak of influence as a movement and an organization inside India in the 1940s, the PWA was a significant component of the South Asian cultural left. Its interlinked political and literary aims (founded upon the principle that the political and the literary must be interlinked) addressed anticolonialism and radical social change at home, while simultaneously positioning itself as part of the international popular front against fascism. As the Progressive writers moved into the post-independence decolonizing period, they identified closely with communist movements in India and Pakistan, while simultaneously positioning themselves at the forefront of Afro-Asian or Third World liberation solidarity formations during the Cold War. Thus these writers occupied a dual position, as simultaneously the cultural wing of the South Asian left and the South Asian manifestation of an international anti-imperialist movement that in both periods viewed art, literature, and ideology as crucial components of building socialism and decolonization.
The lifetime of Sayyid Ahmad Khan (“Sir Syed”) (1817–1898) spans profound transformations introduced to India and the wider world by the twin forces industrial capitalism and British imperialism. Sayyid Ahmad’s intellectual responses to a changing world and his leadership in the establishment of educational institutions, voluntary associations, and a broad public sphere all played a significant role in defining what it means to be Muslim, especially in India and what would become Pakistan but also in wider cosmopolitan and global networks. The development, compromises, and contradictions of Sayyid Ahmad’s ideas and projects over time track the challenges he faced. If these efforts pointed the way to some sort of modernity, it was rooted in the Indo-Persian and Islamic formation of his early years and developed by selectively adopting bits and pieces of European ideologies, technologies, practices, and organizational arrangements. He has been claimed or condemned by advocates and opponents of a wide range of ideological and political tendencies under circumstances that he would barely have recognized in his own time: nationalism, democracy, women’s equality, and religious and literary modernism. At different points in his career one may find mysticism, scriptural literalism, and daring rationalism with respect to religious texts; charters for Muslim “separatism” and calls for Hindu-Muslim unity; demands for autonomy and political representation and opposition to it; bold critiques of British rulers; and proclamations of “loyalty” to the colonial state. A major figure in the advancement of the Urdu language, he later argued for the superiority of English, of which he himself had little, for the purposes of education and administration. Most of all, he helped establish an intellectual and institutional framework for contemporaries and future generations to debate and pursue collective goals based on religion, language, social status, or class interest.
In South Asia the proliferation of Muslim settlements between the 13th and the 15th centuries was accompanied by the expansion of sufi fraternities. Sufis were revered as venerable figures due to their status as the possessors of spiritual grace and intuitive knowledge. Many sufis cultivated a comportment that was endearing, avuncular, and charismatic. They also gained renown for their textual productions, some more than others. Conventional historiography classifies sufis according to their affiliation to sufi silsilahs (spiritual order): Chishti, Suhrawardi, Firdausi, Qadiri, and several others. The linear perception of a silsilah as a chain of transmission of authority from a sufi pīr (spiritual master) to his murīds (disciple) and k̲h̲alīfās (spiritual successor), and the fixed notions about precepts and praxis have conflated the heterogeneous spiritual paths of individual sufis. Most of the spiritual orders did not expand in a unilateral manner. The classification of sufi silsilahs by similitude and differences precludes the complex, multistranded evolution of sufi praxis. The perception of a homogeneous silsilah is premised on the textualization of the genealogy of sufis in the taz̠kirāt (biographical dictionary).The perception that a hegemonic spiritual order is based on a linear and exclusionary chain of transmission of authority as evident in the taz̠kirāt can be challenged by taking recourse to the discourses of individual Sufis in the malfūz̤āt (utterances). The malfūz̤āt represent the spiritual path of charismatic sufi preceptors who relied on select historical personages from an “omnipresent past” to define their praxis rather than on a linear history of sufi preceptors. By contextualizing sufi texts in their contexts, the negotiation and competition among the lineal and spiritual descendants can be traced. In the 14th century neo-eponymous sufis effortlessly transited from one sufi affiliation to another (Nizamiyya to Chishti, for instance), but in the 16th century sufi texts highlighted the simultaneous, multiple affiliations of sufis, thereby complicating the history of the sufi silsilahs.