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East Asian Modernities and Localized Media and Cultural Studies
Unformatted Document Text:  ] cultural studies became institutionally settled down. 3 After going beyond the phase of introducing foreign theories Japanese Cultural Studies became was interested in presenting the problems of the nation-state, memories of colonial history, gender and sexuality in response to the changes taking place of the inside Japanese society, the long-term economic depression, and the sudden increase in the power of conservative nationalism after the death of the Japanese Emperor. A special feature of Japanese Cultural Studies is that it has fruitfully combined the traditions of culture criticism that have developed ever since the beginning of Japanese modern disciplines. By utilizing the fruits accumulated by cultural criticism, Japanese Cultural Studies has possessed a methodological weapon called “historical analysis.” For example, when doing research on the formation of urban consumption spaces, he or she uses the writings on urban culture done by Japanese cultural critics in the early 20 th century. The Good examples are Sangjung Kang's critique of Japanese Orientalism (1996), Naoki Sakai’s Japanese Nationalism, Chizuko Ueno’s (1998) studies of nation state and Japanese patriarchy, Toshimaru Ogura’s research on state violence, Shunya Yoshimi’s (1992) formation of consumption spaces and Japanese Emperor System (1999), Yeonsuk Lee's ideas of national language (1996), etc. These researches are case illustrations that historically studied such relationships as Japanese modernity and nation state, U.S. imperialism, consumer culture, etc. 3 If we take a look at the timing of the translation and introduction of a few important cultural studies books in the 1980s Richard Hoggart’s The Uses of Literacy (1957; 1984) [The former is the publication year of the original book, and the latter is the year of translation], Raymond Williams’ The Long Revolution (1973; 1983), Paul Willis’ Learning to Labour (1977; 1985), and Edward Said’s Orientalism (1978; 1986) were translated. In the 1990s we can mention James Clifford’s Writing Culture (1986; 1996), Jeffrey Weeks’ Sexuality (1986; 1996), Trinh T. Minh-ha’s When the Moon Waxes Red (1991; 1996), etc.

Authors: Kang, Myung-Koo.
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background image
]
cultural studies became institutionally settled down.
3
After going beyond the phase of
introducing foreign theories Japanese Cultural Studies became was interested in
presenting the problems of the nation-state, memories of colonial history, gender and
sexuality in response to the changes taking place of the inside Japanese society, the
long-term economic depression, and the sudden increase in the power of conservative
nationalism after the death of the Japanese Emperor.
A special feature of Japanese Cultural Studies is that it has fruitfully combined
the traditions of culture criticism that have developed ever since the beginning of
Japanese modern disciplines. By utilizing the fruits accumulated by cultural criticism,
Japanese Cultural Studies has possessed a methodological weapon called “historical
analysis.” For example, when doing research on the formation of urban consumption
spaces, he or she uses the writings on urban culture done by Japanese cultural critics in
the early 20
th
century. The Good examples are Sangjung Kang's critique of Japanese
Orientalism (1996), Naoki Sakai’s Japanese Nationalism, Chizuko Ueno’s (1998)
studies of nation state and Japanese patriarchy, Toshimaru Ogura’s research on state
violence, Shunya Yoshimi’s (1992) formation of consumption spaces and Japanese
Emperor System (1999), Yeonsuk Lee's ideas of national language (1996), etc. These
researches are case illustrations that historically studied such relationships as Japanese
modernity and nation state, U.S. imperialism, consumer culture, etc.
3
If we take a look at the timing of the translation and introduction of a few important cultural studies
books in the 1980s Richard Hoggart’s The Uses of Literacy (1957; 1984) [The former is the
publication year of the original book, and the latter is the year of translation], Raymond Williams’ The
Long Revolution
(1973; 1983), Paul Willis’ Learning to Labour (1977; 1985), and Edward Said’s
Orientalism (1978; 1986) were translated. In the 1990s we can mention James Clifford’s Writing
Culture
(1986; 1996), Jeffrey Weeks’ Sexuality (1986; 1996), Trinh T. Minh-ha’s When the Moon
Waxes Red
(1991; 1996), etc.


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