Popular conceptions of Bollywood imagine it as a recent entry onto the global screen and stage. Although it is not incorrect to think of Bollywood as a recent formation, scholars can point to an early-20th-century coining of the neologism, even while suggesting that the more recent use of the term coincides with the liberalization of the Indian economy and the globalization of cultural forms and industries since the 1980s. Components of the current transnational assemblage that is popularly called Bollywood can be traced to the long-standing international formations of Bombay Hindi-Urdu cinema. Early and mid-20th-century Bombay cinema was mobilized through colonial, diasporic, and international circuits that brought it to London, China, Russia, and the United States. Consequently, Bollywood has been present in the United States and specifically playing to Asian American publics for over seven decades. During the mid-20th century, Bombay films ran in American art-house theaters; their distribution was often assisted by the effort and labor of Indian Americans who were seeking to gain greater exposure for Indian films. But it was post-1965 Asian migration that established the centrality of film and film cultures to Asian American communities, including but not limited to South Asian diasporic publics; this growth coincided with the globalization of Bombay cinema into a transnational Bollywood media ecology. It is important to recognize the significance of Bollywood as an assemblage within the cultural citizenship and racialized socialities of South Asian Americans and its significance to the affect and temporality of other groups, including Hmong American refugees.
Ragini Tharoor Srinivasan
Twenty-first-century Asian American literature is a developing archive of literary fiction, nonfiction, poetry, and multimodal cultural texts. As a field, it is marked by its simultaneous investments in exploring the United States’ imperial geopolitical relations and the concurrent rise of Asia. Global India, a shorthand for the nation’s ascendance onto the world stage after the liberalizing market reforms of the early 1990s, is discernible in Asian American—and particularly South Asian American—depictions of a range of figures including call center agents, entrepreneurial farmers, art gallery owners, and globe-trotting filmmakers. It is an India to which many writers imagine returning, given its heightened standing in the world economy and the prospect of American decline. This change marks a shift in the literature from the Americas being the primary locus of attachment to Asia as a site of possible reinvestment, both psychic and material. Asian American writers frequently focus on parallels between the experience of international migration and that of in-country migration to India’s major cities. They also tacitly register the rise of India in narratives about the abortive promises of the American dream. In comparison to Asian American literatures of the 20th century, which were primarily read as part of the multiethnic canon of American literature, Asian American literatures written under the sign of Global India are equally legible as part of diasporic, postcolonial, world, and global Anglophone literary formations. Many writers considered postcolonial in the 20th century may be profitably read in the 21st century as Asian American as well, whether because of a move to the United States or a professed affiliation. This expansion of the field is a consequence of the evolving diasporic and global imaginaries of Asian American writers and scholars.
New Orleans has long been a city vital to the American imagination, known for its deep colonial and cultural history while, at the same time, evolving into the post-Katrina “city that care forgot.” Shaped by Spanish, French, and British imperialisms and situated at the edge of the American South, the Gulf Coast, and the Caribbean, New Orleans is a geography distinguished by transnational crosscurrents and intense meteorological activity; an economically and politically strategic port town, it is a below-sea-level city continuously vulnerable to environmental disaster. Typically neglected in dominant mappings of the city, however, are the area’s Pacific ties that have also helped to make New Orleans. Ever since the mid-19th century, various Asian and Asian American groups have populated southern Louisiana as immigrants, workers, traders, and refugees. After the Civil War, thousands of Chinese and Filipinos arrived in the region as a supposed replacement for slave labor. In the mid-20th century, the US government dispersed numerous Japanese Americans to the area after internment, while since the late 20th century, New Orleans has been home to one of the densest populations of Vietnam War refugees in the country. These migrations spurred the creation of ethnic enclaves and cultural practices that have directly and tangentially defined New Orleans, providing significant labor pools and offering illustrative narratives of post-disaster rebuilding. Given the region’s rich Pacific history and daily environmental vulnerability, engaging New Orleanian culture compels an Asian Americanist ecocritical approach, or one that engages the relationship among space, matter, culture, and critique, and attends to regional details as well as Pacific contexts. Some of the more prominent portrayals of Asian Louisiana, such as those by Lafcadio Hearn and Robert Olen Butler, have tended to exoticize their subject. By contrast, examining works by Bao Phi, An-My Lê, and Anna Kazumi Stahl reveals alternative ecologies of Louisiana that contribute to a stronger understanding of racial relations in the region, further specifies the Gulf Coast’s transnational dynamics, and foregrounds the value of Asian American studies for ecocriticism (and vice versa). These artists’ portrayals of disaster-oriented landscapes show how attention to overlooked Asian American ecologies reveals the fundamental spatial, economic, and environmental precariousness of our times for marginalized communities.
“South Asia” is the term used to refer to that part of Asia that comprises Bangladesh, Bhutan, India, the Maldives, Nepal, Pakistan, and Sri Lanka. South Asian American literary studies emerged from the ethnic studies movements in the United States during the late 1960s. Asian American literary studies has analyzed poetry, fiction, memoir, and drama by writers of South Asian descent living in the United States, first by looking at the principal thematic impulses found in the writings and the literary techniques employed by authors from the early 1900s into the 21st century. Scholars have also argued that the worldviews and representations of South Asian American writers, sometimes considered within the category of “postcolonial” literature rather than multiethnic literature, gesture beyond the narrow confines of genre, nation, religion, ethnicity, and culture. South Asian American literary studies illuminates these texts’ unexpected connectivities, global vision, and entwined histories and highlights how those who read them have the opportunity to enlarge their consciousness.
South Asian American visual culture is a diverse field of visual art, created by artists who are first-, second- and third-generation immigrants from Pakistan, India, and Bangladesh, among other diasporic locations (e.g., Kenya). South Asian American artists work in a range of media forms, including photography, sculpture, installation, video, painting, and drawing. Collectively, these artworks are frequently exhibited in museums and galleries as depictions of contemporary South Asian immigrant life. However, a close reading of individual works produces a more dynamic picture. Instead of viewing South Asian American visual culture solely in terms of artists’ own immigrant biographies, scholarship and museum practices have begun to focus on how its aesthetic and political contributions have been central to the representation of racialized, gendered, and sexualized immigrant bodies in the United States since the turn of the millennium. Drawing across archival collections, aesthetic histories, and digital media forms, artists create works that link the colonial documentation of “native” bodies on the subcontinent with the surveillance and documentation of immigrant bodies by the US state. Alongside artists, academics and activists also work to produce curatorial interventions through exhibitions that generate feminist and queer critiques of the relation between nation-state and diaspora. Emphasizing the transnational ties of capital and labor that bind together the subcontinent with the United States, South Asian American visual culture creates new frameworks for the relationship between race, visuality, and representation.
Since the start of the 21st-century, a general consensus has emerged that South Korea is a “global” phenomenon. Growing references to celebrated aspects of Korean culture and society—such as K-pop or Korean food—in literature, television, video, and film index a perceptual shift regarding South Korea. However, Korean American literature has tirelessly interrogated Korea’s place in the world, tracing and exposing often elided links and histories upon which its current prominence depends. Attending to Korean American and a growing spectrum of Asian American literary imaginations of South Korea in the 21st century illustrates the particularity of the nation’s curious global presence. Doing so also allows for an examination of the fissures between the perception and reality of global South Korea, of current assumptions about globalization, and of non-US-centric sites of affiliations notable in Asian American literature. Writers including Jimin Han, Patricia Park, Krys Lee, Jane Jeong Trenka, Maurene Goo, and May Lee-Yang exhibit divergent patterns and approaches and together highlight multiple facets of the structural entanglements that comprise global South Korea. These include changing patterns and motives for migration to and from Korea; redefining “Koreanness”; the complexities of “globalization,” and the oft-celebrated Korean Wave, or hallyu.