Beginning in the 1960s and continuing into the present day, a wide range of performers and playwrights have contributed to Asian American experimental theater and performance. These works tend toward plot structures that break away from realist narratives or otherwise experiment with form and content. This includes avant-garde innovations, community-based initiatives that draw on the personal experiences of workshop participants, politicized performance art pieces, spoken word solos, multimedia works, and more. Many of these artistic categories overlap, even as the works produced may look extremely different from one another. There is likewise great ethnic and experiential diversity among the performing artists: some were born in the United States while others are immigrants, permanent residents, or Asian nationals who have produced substantial amounts of works in the United States. Several of these artists raise issues of race as a principal element in the creation of their performances, while for others it is a minor consideration, or perhaps not a consideration at all. Nevertheless, since all these artists are of Asian descent, racial perceptions still inform the production, reception, and interpretation of their work.
Vivian L. Huang
Asian American queer performance indexes racialized, gendered, and sexualized forms and modes of performance created by, for, and about Asians in an American context. Since the 1980s, queer and ethnic studies have conceptualized performance not only as object of study (e.g., staged performance, visual art, film) but also as a method of critique and hermeneutic for troubling knowledges of Asian American encounter and subject formation. Performance in this sense can be understood as Asian American and queer in its engagement with and critical rescripting of histories and ideologies of empire, nationalism, war, globalization, migration, missionizing, white supremacy, and cis-normative heteropatriarchy that constitutes themes of Asian American studies. The interdisciplinary field of performance studies offers quotidian performance, racial performativity, and gender performativity as discursive tools with which to consider social conventions and scripts that render Asian American queer formation legible and dynamic toward future rewritings.
Krystyn R. Moon
Performers of Asian ancestry worked in a variety of venues and media as part of the American entertainment industry in the 19th and early 20th centuries. Some sang Tin Pan Alley numbers, while others performed light operatic works. Dancers appeared on the vaudeville stage, periodically in elaborate ensembles, while acrobats from China, India, and Japan wowed similar audiences. Asian immigrants also played musical instruments at community events. Finally, a small group lectured professionally on the Chautauqua Circuit.
While on the stage, these performers had to navigate American racial attitudes that tried to marginalize them. To find steady work, performers of Asian ancestry often had to play to stereotypes popular with white audiences. Furthermore, they faced oversight by immigration authorities, who monitored their movements in and around the country and made it difficult for foreign entertainers to work in the country for long periods of time.
Despite these hurdles, Asians and Asian Americans have appeared in the performing arts in the United States for over one hundred years.
Caroline Kyungah Hong
Asian Americans have had and continue to have a complicated relationship with comedy and humor. On the one hand, comedy and humor have always been a vital and dynamic part of Asian American culture and history, even if they have rarely been discussed as such. On the other hand, in mainstream US culture, Asian Americans are often represented as unfunny, unless they are being mocked for being physically, socially, or culturally different. Asian Americans have thus been both objects and agents of humor, a paradox that reflects the sociocultural positioning of Asian Americans in the United States. Examples of how Asian Americans have been dehumanized and rendered abject through comedy and humor, even as they also negotiate and resist their abjection, reach as far back as the 19th century and continue through the 21st. The sheer volume of such instances—of Asian Americans both being made fun of and being funny on their own terms—demonstrates that comedy and humor are essential, not incidental, to every part of Asian American culture and history.
Michael R. Griffiths
Indigenous people in Australia have used inscriptive practices for at least 65,000 years and have employed alphabetic writing extensively since contact with Europeans, but the latter half of the 20th century saw an even wider explosion of indigenous writing in Australia. Aboriginal writers have worked across all modes: poetry (beginning with Oodgeroo Noonuccal in the 1960s), theater (flourishing in the 1970s with the National Black Theatre and spreading as far afield as Western Australia with the formation of Jack Davis’s Yirra Yaakin Aboriginal Theatre Company), the novel, and the proliferation of life writing in the 1980s. In each case, indigenous writing in postwar Australia balances the aesthetic with the political, drawing in transnational influences while also foregrounding local concerns.
The Influence of Arthur Miller on American Theater and Culture and the Global Implications of His Plays
Susan C.W. Abbotson
Arthur Miller (1915–2005) was the author of essays, journals, short stories, a novel, and a children’s book, but is best known for his more than two dozen plays, which include the seminal American dramas Death of a Salesman and The Crucible. A staunch patriot and humanist, Miller’s work conveys a deeply moral outlook whereby all individuals have a responsibility both to themselves and to the society in which they must live. Unlike many of his contemporaries, Miller maintained his optimism that despite humanity’s unfortunate predisposition toward betrayal, people could transcend this and be better. In the creation of Death of a Salesman, along with its director Elia Kazan and designer Jo Mielziner, Miller brought a new style of play to the American stage which mixes the techniques of realism and expressionism; this has since been dubbed “subjective realism” and provoked a redefinition of what tragedy might mean to a modern audience. Influenced by the social-problem plays of the Norwegian playwright Henrik Ibsen, the experimental poetics of Clifford Odets and Tennessee Williams, and the inventive staging of Thornton Wilder, Miller created his own brand of drama that often explored macrocosmic social problems within the microcosm of a troubled family. Though he is viewed as a realist by some critics, his work rarely conforms to such limitations, and his entire oeuvre is notable for its experimentation in both form and subject matter, with only his inherent philosophical beliefs to provide connection. For Miller, people need to understand that they are products of their pasts, and that it is inevitable that “the birds come home to roost,” but through acknowledging this and actively owning any guilt attached, individuals and society can improve.
Miller was raised in a largely secular Jewish environment, and his morality has a Judaic inflection and he wrote several plays featuring Jewish characters; however, his themes address universal issues and explore the impact of the past, the role of the family, and a variety of belief systems from capitalism to socialism, along with providing lessons in responsibility and connection, and exploring the abuses and misuses of power. His works provide insight into the heart of human nature in all its horror and glory, including its capacity for love and sacrifice as well as denial and betrayal. Miller was able to see both the comedy and tragedy within the human condition. His driving concern was to make a difference, and it was through his writing that he found his means.
Latinofuturism describes a broad range of Latina/o speculative aesthetics and an emerging field of study. In addition to referencing a broad spectrum of speculative texts produced by Chicana/os, Puerto Ricans, Dominican Americans, Cuban Americans, and other Latin American immigrant populations, Latinofuturism also includes innovative cultural productions stemming from hybrid and fluid borderlands spaces such as the US–Mexico border. The umbrella genre of speculative fiction (SF), moreover, indexes the companion genres of science fiction (sci-fi), horror, and fantasy. Instead of approaching these genres separately, SF recognizes the ways in which these genres overlap, blend, and mutually inform one another. As Shelley Streeby notes, the umbrella genre of the speculative is especially useful in analyzing Latinofuturist texts that self-consciously appropriate and blend genres in a manner evocative of the mestizaje animating Latina/o culture. The broader category of SF further enables us to unearth, remap, and focalize how Latina/os have contributed to sci-fi, fantasy, and horror, as well as related subgenres. Through employing the speculative, Latinofuturist texts articulate a grammar of the subjunctive, daring to ask and imagine, “what if?”
Latinofuturism builds upon Catherine Ramírez’s foundational prism of Chicanafuturism, which denotes cultural production that redeploys the technological in relation to cultural identity, and, in doing so, interrogates and effaces boundaries between primitive and modern, the past, present, and future, as well as the human and non-human. Propelling Latinofuturism is the disordering aesthetic of rasquachismo, a working-class Chicana/o sensibility of creative recycling or making do. Latinofuturist writers and artists do not passively consume received forms of the speculative, but instead creatively repurpose them toward emancipatory ends. In addition, Latinofuturism draws inspiration from Afrofuturism, as articulated by scholars such as Mark Dery, Alondra Nelson, and Ytasha Womack. Whereas Afrofuturism foregrounds the African diaspora and the legacy of slavery in regard to new media and the technological, Latinofuturism focuses on migrations within and across the Americas and beyond. Prevalent themes in Latinofuturism include indigenismo, mestizaje, and coloniality, which operate to question narratives of progress and technological advancement as well as to render more radical visions of the future. However, as Isabel Millán argues, Afrofuturism and Latinofuturism become tightly knit when considering Afro-Latina/o speculative productions. More broadly, Latinofuturism must be also situated within US ethnic and global subaltern futurisms as the experiences of people of color in the United States and throughout the world are interwoven through histories of bodily and epistemological violences systematically omitted from narratives of progress and technological advancement. Importantly, Latinofuturism, along with other ethnic futurisms, share a radical reimagining of a collective future that blurs colonial binaries, making collective space to imagine and enact otherwise.
Thomas Xavier Sarmiento
Literature that features Asian Americans in the Midwest simultaneously functions as an archive that documents the existence and experiences of people of Asian descent in the heartland and as a provocation to reimagine the relationship between race, place, and (trans)national belonging. Although Asian people have been immigrating to the middle of the country since the late 19th century, the Midwest continues to figure as a hinterland where Asian people do not reside and have no desire to visit. Thus, fictional, semi-fictional, and autobiographical accounts of the region from the perspective of Asian Americans, spanning at least eight decades, help debunk the impression that Asian Americans are practically nonexistent in the Midwest, or that Midwestern Asian Americans do not have an authentic sense of racial-ethnic identity. These novels, short stories, memoirs, and plays not only engage the strangeness of being of Asian descent in America’s heartland, but also they explore imaginative ideas of affinity and place: what it means to dream of elsewheres or to rework the realities of “here” from the lens of so-called nowheres. Some of these texts depict the history of Asian migration to and refugee resettlement in the US interior, gesturing toward alternative genealogies of movement and displacement. Others create new worlds that fuse food (e.g., pop and tea, hotdish and chicken afritada), language, and other transcultural practices. Midwestern Asian American literature encompasses stories by and about East Asian, Southeast Asian, and South Asian peoples whose lives intersect with gender, sexuality, class, and ableness. Literature about Asian Americans in the Midwest often communicates a sense of racial isolation: the loneliness and abjection Asian Americans feel in being the only Asian person or one of a handful of persons treading in a sea of whiteness. However, it also can provoke readers to reimagine the Midwest as Asian, female empowering, and queer. Whereas dominant cultural attitudes often associate the region as devoid of people, opportunities, and racial, gender, and sexual diversity, Midwestern Asian American literature represents the heartland as abundant, with counter-narratives that encompass emotional attachments to place, social interactions different from those on the coasts, and Asian American characters who inhabit areas that are often seen as incompatible with, if not hostile to, cultural difference. The range of stories indicates more broadly that there is no unified Asian Midwest or Asian American experience. Rather, the literature of Asian Americans in the Midwest calls attention to the significance of space and place in conceptualizing racial formations as diverse and dynamic.
“Liveness” is a crucial concept that traverses the boundaries of many academic disciplines; however, most prominently, performance studies, media studies, and music studies have been engaged in the ongoing debate regarding its shifting parameters. Not only does the concept navigate through multiple academic disciplines, but it also calls attention to the constantly morphing conditions of social interaction and community formation in an ever-digitizing world. Defined from a wide range of perspectives throughout history under specific sociocultural circumstances, the idea has brought critical scrutiny to the related questions of presence, disappearance, absence, and recurrence of the performing subject. At the same time, immediacy, temporality, and authenticity of human contact as well as human-to-nonhuman contact have also been interrogated under the rubric of liveness.
Interdisciplinary studies of liveness tend to inquire into three areas: ideology, technology, and ontology of performance, which are by no means fixed terrains but rather overlapping and corroborating regimes reflecting the transforming notions of liveness. As the medium of performance became more diversified and convergent over time, the notion of liveness accordingly became complicated. Liveness is no longer defined simply as “bodily co-presence of actors and spectators” (Erika Fischer-Lichte), but with historical specificity in mind and with an eye to the way “the idea of what counts culturally as live experience changes over time in relation to technological change” (Philip Auslander, “Digital Liveness: A Historic-Philosophical Perspective,” PAJ: A Journal of Performance and Art 34, no. 3 , 3).
There are no limitations to the performance genres and platforms that fall under the critical analysis of liveness: music, TV, stage plays, online media, live-action roleplay (LARP), and mixed-reality performance—“mixing of the real and virtual as well as their combination of live performance and interactivity” (Steve Benford and Gabriella Giannachi, Performing Mixed Reality [Cambridge, MA: MIT Press, 2011], 1)—all wrestle with the ontological questions of what is live. On a more profound level, the derivative semantics of liveness, such as “live,” “alive,” and “life,” point to the ontological dimension of the term as they collectively articulate the “ephemerality, mediation, reproduction, and representation” (Daniel Sack, After Live [Ann Arbor: University of Michigan Press, 2015], 13) of human life.
Emerging in Los Angeles in the late 1980s and early 1990s as a queer Chicano performance artist, playwright, and writer, Luis Alfaro quickly established himself as an influential contributor to wider cultural debates about the intersections between gender, sexual, ethno-racial, class, religious, and national affiliations in the United States. In his early career Alfaro was a key player in the solo performance movement, in which performance artists used their own bodies and lives as self performance: that is, as primary physical and lived matter for interrogating their identities within a broader political questioning of US multicultural discourses. That questioning coincided with the prominence of Chicana feminist, queer, and AIDS activisms in California, all of which framed Alfaro’s early performances. Much of Alfaro’s work from the 1990s thus survives as historically significant chronicles of Chicana/o queer lives on the US West Coast. Alfaro consolidated his reputation in that decade with such classic solo performances as Downtown and Cuerpo Politizado, in which his body functioned as the prop onto and over which he articulated his queer memory work in relation to the Chicana/o neighborhoods of Central and East Los Angeles in which he grew up. Those neighborhoods anchor Alfaro’s career-long engagements with the US national imaginary as a Chicano queer cultural producer committed to community engagement and service and to telling the stories of Los Angeles’ heterogeneous Chicana/o communities. Since the 1990s Alfaro has refined his creative and critical praxis in solo performance work and plays that raise broader questions about national identity and belonging in the United States. Many of these plays have written back to and adapted works from Western theatrical and literary traditions—for example, Greek tragedies, Aesop, Spanish Golden Age theater, and Strindberg. The process of adaptation allows Alfaro to celebrate Chicanas/os and Latinas/os, and non-Latina/o immigrant communities, as cultural and ethno-racial epicenters of US national identity in the 21st century. Alfaro’s post-2000 interventions into Western theatrical and literary traditions recast those traditions so that they register meaningfully, in audience terms, for Chicana/o and other communities of color grappling inevitably with historical discourses that demean immigrant and minority populations.
American theater has long used melodramatic elements to shape the contour of racial dynamics and its representations for white mainstream audiences. Recurrent tropes of racial melodrama have appeared in such works as George Aiken’s stage adaptation of Uncle Tom’s Cabin (1858) and Dion Boucicault’s The Octoroon (1859), asserting a strong influence on the public perception of the ethical flaws of slavery and the ambiguity of racial identities. With its sympathetic portrayals of racial minorities as virtuous, innocent victims of social injustice, racial melodrama engaged white viewers in stories of racialized characters that aroused basic human feelings of compassion and sympathy as well as a sense of moral righteousness that encouraged and mobilized political actions, such as abolitionist movements, well beyond the theater.
Modern and contemporary Asian American dramatists have adopted formal and thematic elements of melodrama and its affective strategies as a way to gain public visibility and re-articulate prevailing ethnic stereotypes formulated within a binary framework peculiar to melodrama. Melodrama’s emotional intensity and stylistic excesses effectively help to convey the historical, social, and emotional experiences of Asian Americans, including migration, displacement, and injustices such as Japanese American World War II incarceration. At the same time, Asian American dramatists’ critical revision of the melodramatic mode complicates the gendered and racialized dynamic that has defined the cultural identity of Asian Americans against white, mainstream America. The clearly melodramatic characteristics in Gladys Ling-Ai Li’s The Submission of Rose Moy (1924) seemingly reaffirm the stark division between Asian and American identities, only to reveal their ambiguities and uncertainties. While Velina Hasu Houson’s Asa Ga Kimashita (1981) and Tea (1987) render the suffering of Japanese American female characters emotionally relatable to the viewer as a universal experience, Asian female victimhood also serves as a melodramatic sign of national abjection under the violence of American racism and imperialism. Melodrama meets stage realism in Wakako Yamauchi’s The Music Lessons (1980) and in Philip Kan Gotanda’s The Wash (1985), where melodramatic pathos is facilitated through the plays’ attention to socio-political and psychological realism. Contemporary Asian American culture’s continued use of melodrama is most notable in transnational films such as The Wedding Banquet (1993) and Saving Face (2004), works that explore the potentials and limitations of melodrama as a critical aesthetic strategy.
Iván A. Ramos
The late José Esteban Muñoz’s body of work provides readers and scholars of Latina/o literary scholarship a vast scope that centers the work of performance as the tactic minoritarian subjects engage against a racist and homophobic public sphere. Throughout his writings, Muñoz sought to reveal a trajectory for minoritarian subjects from the realization of difference through disidentification through the search for what he called a “brown commons.” His oeuvre bridges the divides between Latina/o and queer studies, and offers an expansive methodological approach for both fields.
Heather S. Nathans
Scholars have long wrestled with definitions of what might constitute “American” performance or theater. Early 19th-century histories defined it in strictly white, largely anti-British terms, imagining an art form that could instruct citizens of the newly created nation in lessons of civic virtue. In his History of American Theatre (1832), playwright, theater manager, and theater historian William Dunlap described theater as a “powerful engine” for a democratic state. Subsequent theater historians would catalog records of “firsts”—such as the first American stars (including Edwin Forrest and Charlotte Cushman), or the first long-running American dramatic hits (including The Drunkard or Uncle Tom’s Cabin). The roles of women and racial or ethnic minorities were frequently relegated to the anecdotal or the exceptional.
In the wake of the Civil War, and with the expansion of the frontier, definitions of American theater grew more capacious, encompassing more amateur, popular, and immigrant performances as new groups struggled to establish footholds in American culture. The turn into the 20th century and the unfolding series of civil rights movements on behalf of women, LGBTQ (lesbian, gay, bisexual, transgendered, and queer) citizens, people of color, and people with disabilities rapidly transformed the nation’s theatrical landscape. Groups that had found themselves represented by others onstage discovered new opportunities for creative expression in the playhouse.
Over the past twenty-five years, theater scholars have shifted away from a narrative of “firsts” and national exceptionalism toward a more nuanced series of intertwined histories that illuminate the complex discourses of national and ethnic identity in American culture. Their work has revealed a performance community—whether in the playhouse or on the streets—constantly struggling to create workable definitions of citizenship and belonging. Theater artists have never stopped pushing themselves and their audiences to challenge definitions of national identity. Their work invites contemporary students to expand their understanding of what constitutes the canon of “American” theater.
Cara Anne Kinnally
While cultural critics and historians have demonstrated that print culture was an essential tool in the development of national, regional, and local communal identities in Latin América, the role of oral culture, as a topic of inquiry and a source itself, has been more fraught. Printed and hand-written texts often leave behind tangible archival evidence of their existence, but it can be more difficult to trace the role of oral culture in the development of such identities. Historically, Western society has deeply undervalued oral cultures, especially those practiced or created by non-Westerners and non-elites. Even before the arrival of the first printing presses to the Americas, starting with the very first encounters between Spaniards and indigenous peoples in the Americas in the late-15th and early-16th centuries, European conquerors understood and portrayed European alphabetic written script as a more legitimate, and therefore more valuable, form of history and knowledge-making than oral forms. Those cultures without alphabetic writing were deemed barbaric, according to this logic. Despite its undervaluation, oral culture was one of the principal ways in which vast numbers of Latinas/os were exposed to, engaged with, and exchanged ideas about politics, religion, social change, and local and regional community identity during the colonial period. In particular, oral culture often offers the perspective of underrepresented voices, such as those of peasants, indigenous communities, afro-Latinas/os, women, and the urban poor, in Latina/o historical, literary, and cultural studies. During the colonial period especially, many of these communities often did not produce their own European script writing or find their perspectives and experiences illuminated in the writings of the letrados, or lettered elites, and their voices thus remain largely excluded from the print archive. Studies of oral culture offer a corrective to this omission, since it was through oral cultural practices that many of these communities engaged with, contested, and redefined the public discourses of their day.
Oral culture in the colonial period comprised a broad range of rich cultural and artistic practices, including music, various types of poetry and balladry, oral history, legend, performance, religious rituals, ceremonies, festivals, and much more. These practices served as a way to remember and share ideas, values, and experiences both intraculturally and interculturally, as well as across generations. Oral culture also changes how the impact of print culture is understood, since written texts were often disseminated to the masses through oral practices. In the missions of California and the present-day US Southwest, for example, religious plays served as one of the major vehicles for the forced education and indoctrination of indigenous communities during the colonial period. To understand such a play, it is important to consider not just the printed text but also the performance of the play, as well as the ways in which the audience understands and engages with the play and its religious teachings. The study of oral culture in the Latina/o context, therefore, includes an examination of how literate, illiterate, and semi-literate Latinas/os have engaged with, resisted, or repurposed various written forms, such as poetry, letters, theater, testimonios, juridical documents, broadsides, political treatises, religious texts, and the sermon, through oral cultural practices and with various objectives in mind. Oral culture, in all of its many forms, has thus served as an important means for the circulation of knowledge and the expression of diverse world views for Latinas/os throughout the colonial period and into the 21st century.
Jane Chin Davidson
Since the late 20th century, performance has played a vital role in environmental activism, and the practice is often related to concepts of eco-art, eco-feminist art, land art, theatricality, and “performing landscapes.” With the advent of the Capitalocene discourse in the 21st century, performance has been useful for acknowledging indigenous forms of cultural knowledge and for focusing on the need to reintegrate nature and culture in addressing ecological crisis. The Capitalocene was distinguished from the Anthropocene by Donna Haraway who questions the figuration of the Anthropos as reflexive of a fossil-fuel-burning ethos that does not represent the whole of industrial humanity in the circuit of global capital. Jason W. Moore’s analysis for the Capitalocene illustrates the division between nature and society that is affirmed by the tenets of the Anthropocene. Scientists Paul Crutzen and Eugene Stoermer had dated the Anthropocene age to the industrial acceleration of the late-18th/mid-19th century but Moore points to the rise of capitalism in the 15th century when European colonization reduced indigenous peoples to naturales in their modernist definition of nature that became distinct from the new society. As material property, women were also precluded from this segment of industrial humanity.
By the 20th century, the Euro-American system for progressive modernism in the arts was supported by the inscription of cultures that represented un-modern “primitivist” nature. The tribal and the modern became a postcolonial debate in art historical discourse. In the context of the Capitalocene, a different historiography of eco-art, eco-feminist art, and environmental performances can be conceived by acknowledging the work of artists such as Ana Mendieta and Kara Walker who have illustrated the segregation of people according to the nature/society divide. Informed by Judith Butler’s phenomenological analyses of performative acts, the aesthetic use of bodily-oriented expression (with its effects on the viewer’s body) provides a vocabulary for artists engaging in the subjects of the Capitalocene. In the development of performances in the global context, artists such as Wu Mali, Yin Xiuzhen, and Ursula Biemann have emphasized the relationship between bodies of humans and bodies of water through interactive works for the public, sited at the rivers and the shores of streams. They show how humans are not separate from nature, a concept that has long been conveyed by indigenous rituals that run deep in many cultures. While artists have been effective in acknowledging the continuing exploitations of the environment, their performances have also reflected the “self” of nature that humans are in the act of destroying.
Ju Yon Kim
The term “performance” covers expansive ground: it can suggest theatrical presentation, the demonstration of ability, or the execution of a task. Theories of performance variously emphasize one understanding over others or put multiple conceptions into play. For example, because performance encompasses both theater and “performativity,” or the efficacy of declarations and reiterated acts, the relationship between these distinct kinds of performance has been the subject of fruitful scholarly debate. Yet however elastic the term might be, the field of performance studies has coalesced around questions of embodiment, identification, presence, repetitions, and cultural transmission.
Asian American literature and culture similarly encompasses a wide range of works, but it shares with performance theory an interest in embodiment, identification, and cultural transmission, especially in relation to issues of race and nation. Studies of Asian American literature and culture have moreover turned to performance as an analytic framework and object, emphasizing theatrical models of social interaction, the relationship between performance and performativity, and the potential to respond to the forces of racialization, colonization, and assimilation through various kinds of performances. Although juxtaposing performance theory and literature might seem to run counter to the critical distinction between text and embodiment underscored by academic fields such as performance studies, works of Asian American literature evince an affinity with theories of performance in dramatizing the tension between text and embodiment, particularly in efforts to capture the voices of “Asian America” in accents, dialects, and pidgin. On the stage, productions have taken advantage of the distinct possibilities afforded by performance to explore the complexities of identification, kinship, and memory in the context of migration and racial marginalization.
Queer South Asian Diasporas can refer to the individuals and communities of lesbian, gay, bisexual, transgender, and queer (LGBTQ) people who trace their ancestry to the South Asian subcontinent, but have lived beyond its borders. These communities and individuals generate vibrant forms of cultural production: writing, activism, filmmaking, performance art, and creative manipulations of everyday practice. Additionally, queer diaspora can refer to a particular way of analyzing South Asian public cultures and discourse through a transnational lens with an eye toward the ways that normative genders and sexualities are managed and manipulated to secure and undo nationalist projects. Given the dislocation rendered by pushes and pulls from multiple nations and communities, a common theme in the theorization of queer diaspora and the representation of LGBTQ South Asian life is the struggle over and production of “home” as physical space, affective landscape, and shared embodiment. Theories of queer diaspora help scholars understand how some practices that are not particularly associated with mainstream queer identities can be interpreted as queer, especially when read in the context of South Asian histories. The homosociality of South Asian domestic life, filmic conventions, and ritual practices lend themselves to queer interpretations. While these intimacies do not read as queer to everyone, LGBTQ South Asians precisely apprehend these queer possibilities as alternatives to white and Western gay habitus. Also, queer diaspora explains that migrant, postcolonial subjects are often perceived as having non-normative genders and sexualities given the ways that imperial projects have managed those aspects of human life. This framework is reflected in the narratives of LGBTQ South Asians who name how their (un)desirability is based on race, including the hair on their body, their ethnic heritage, and the stereotypes they are associated with.
How are race and performance implicated within one another? Performance understood as theatrical practice extends back to antiquity before modern understandings of race emerged. Moreover, performance as a larger field of inquiry extends far beyond theater and includes embodied spatial practices, live events that hinge on communitas, patterns of behavior, as well as the presentation of certain abilities ranging from sports to rhetoric. Given such broad associations, performance can become a vehicle for the instantiation of race. Race—as psychic, material, and social processes of human differentiation—reveals in turn certain dynamics of performance; for example, the recourse to and privileging of human agency in discussions of performance frequently leaves uninterrogated the very category of human often thought to animate it. What are the relationships among humans, animals, objects, and technologies? What performs and what can be made to perform?
Any attempt to think about how race and performance are bound together raises questions about populations and identificatory actions and feelings. Race in performance suggests how individuals and groups take shape within larger structures of power and suggests the kinds of contradictions and improvisations that might be enacted within said systems. Such dynamics hinge on efficacy, pleasure, and/or discomfort.
Vietnam War literature is a prolific canon of literature that consists primarily of works by American authors, but it is global in scope in its inclusion of texts from writers of other nationalities like Australia, France, Japan, Korea, and Vietnam. The war’s literature first emerged in the 1950s during the Cold War when Americans were serving as advisors to the French and the Vietnamese in literary works such as Graham Greene’s The Quiet American, a British novel, and William J. Lederer and Eugene Burdick’s The Ugly American, an American novel, and gradually evolved as American involvement in the war escalated. In the mid-1960s, Bernard B. Fall, who grew up in France and later moved to the United States, offered well-known nonfiction accounts like Street Without Joy: The French Debacle in Indochina and Hell in a Small Place: The Siege of Dien Bien Phu, and numerous other writers, mostly Americans, began to contribute their individual accounts of the war. Thousands of literary works touch on the Vietnam conflict in some way, whether in the form of combat novels, personal narratives and eyewitness accounts, plays, poems, and letters, and by both male and female writers and authors of different ethnicities. These numerous literary works reflect the traits unique to this war as well as conditions endemic to all wars. Many Vietnam War texts share the cultural necessity to bear witness and to tell their writers’ diverse war stories, including accounts from those who served in combat to those who served in the rear to those who served in other roles such as the medical profession, clerical work, and the entertainment industry. Important, too, are the stories of those who were affected by the war on the home front and those of the Vietnamese people, many of whom were forced to leave their homeland and resettle elsewhere after the war during the Vietnamese diaspora. While combat novels are still being written about the Vietnam War decades later, notably Denis Johnson’s award-winning Tree of Smoke and Karl Marlantes’s Matterhorn, bicultural studies that reflect work by North Vietnamese writers and the Viet Kieu are especially pertinent because Vietnam War literature is a continuing influence on the literature emerging from the 21st-century conflicts in Iraq and Afghanistan.
In European and North American theater and film, the centuries-old practice of “yellowface”—white actors playing Asian-identified characters—has dominated the ways that Asians and Asian Americans have been presented. Since the 19th century, yellowface representations in American theater portrayed these characters as villainous despots, exotic curiosities, or comic fools. These roles in turn greatly reduced the opportunities for the employment and recognition of Asian and Asian American actors. Yellowface performance does not only misrepresent Asians and Asian Americans by limiting the kinds of visibility and opportunities that they might have, but it also supports the imagined distinctions between those values presumably embodied by white Americans and those associated with oriental others. Late-19th and early-20th-century plays such as George Ade’s The Sultan of Sulu (1902), Joseph Jarrow’s The Queen of Chinatown (1899), and David Belasco’s Madame Butterfly (1900) not only used yellowface acting but also expressed anxieties about interracial interactions and the potential for racial contamination produced by U.S. imperialism and Chinese immigration. Both yellowface and “whitewashing” (the erasure of Asian and Asian American characterizations from film and theater in order to benefit white actors) continue to be used in U.S. theater and film. In addition to protesting, Asian American performing artists have responded by creating alternative venues for Asian American performers and writers to make their talents known, such as Los Angeles’s East West Players (established in 1965). Asian Americans have also fully engaged with these issues through writing a host of plays that feature characterizations of actors who suffer the effects of discriminatory casting practices. Two plays in particular, David Henry Hwang’s Yellow Face (2007) and Lloyd Suh’s Charles Francis Chan’s Exotic Oriental Murder Mystery (2015) not only critique the legacies of yellowface representation but also prompt broader reflection on how contemporary Asian American identities are shaped by both political radicalism and “model minority” conformity. These plays re-appropriate yellowface to comment on the changing and contested nature of racial categories such as “Asian American” as well as the continuing problems of racial typecasting.