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This bind is essentially "undecidable"--as Chuh puts it--in that Japanese Americans must not decide to confront these systems of oppression.
(9.) Chuh AA, Molinari N, Sciallis G, Harman M, Akdeniz S, Nanda A.
J, Chuh, A., Floyd, T., McInnis, K., & Williams, E.
Before the recent, critical shift towards postcolonial frameworks, Asian American Studies scholars had struggled to relate to newer immigrants who arrived from Asia after the 1965 Immigration Act (Chuh 2003, Lowe 1996).
Mary learns: "A movement of the trunk would modify the meaning of a sound, so the word that sounded like 'chuh' meant water when it was accompanied by a sweep of the trunk from left to right, rain when the trunk curled up at the tip, sadness when it curled under, and young shoots of grass when it made a quick flick to the left" (AS 110).
Kandice Chuh and Karen Shimakawa (Durham: Duke University Press, 2001), 267-76; Walter Mignolo, The Idea of Latin America (Malden, Mass.: Blackwell, 2005).
I can recall today, decades later, only a few words in Nepali used that day in that odd and, for me, trying exchange: namaste--hello or good bye, pani--water, bhat--rice, ho--yes and hoina--no, plus tik chuh, meaning somewhat indeterminately maybe or could be.
The rubric Asian American literary/cultural studies also points to how the three texts I will discuss can be situated as part of a growing body of works that investigate the relationship of Asian American studies not just to the established disciplines but to other interdisciplinary fields such as Asian studies, critical legal studies, and transnational studies (Chuh); women's studies, visual studies, and American studies (Creef); and queer studies, diaspora studies, South Asian studies, and postcolonial studies (Gopinath).
Chuh, The Fate of Public Broadcasting in the Face of Federal Funding Cuts, 3 COMMLAW CONSPECTUS 207, 210 (1995) (describing the changes made to public broadcasting during the Carter administration, such as the establishment of a trust fund with the Treasury).
In her challenging book, Kandice Chuh argues in her readings of John Okada's novel No No Boys and Chang-rae Lee's Gesture Life that we "need to trace deeply the global contexts within which both national and transnational subjectivities are formed." (41) In Imagining the Nation, David Leiwei Li reads Asian American texts to "reveal the historical contradiction of a United States caught between the utopian impulse of democratic consent and the residual practice of national inheritance ...
There, in that room, nervously shifting from one leg to the other yet doing his best to affect the bored, occasionally impatient Chuh!-nut-tin-nuh-gwan expressions on the faces of so many returning Jamaicans--expressions which more often than not match perfectly those of the white-shirted, uniformed immigration officials, and which are always accompanied, when the lines are extremely long, by sharply sucked teeth, a here-ism he also affects--he ponders his sharp North American r's, quite unlike those of Barbadians: Yes, sir, good morning, sure, I'll be here for ...
See, e.g., KANDICE CHUH, IMAGINE OTHERWISE: ON ASIAN AMERICANIST CRITIQUE (2003); ORIENTATIONS: MAPPING STUDIES IN THE ASIAN DIASPORA (Kandice Chuh & Karen Shimakawa eds., 2001); Inderpal Grewal & Caren Kaplan, Transnational Practices and Interdisciplinary Feminist Scholarship: Refiguring Women's and Gender Studies, in WOMEN'S STUDIES ON ITS OWN 66 (Robyn Wiegman ed., 2002); Eva Cherniavsky, Subaltern Studies in a U.S.
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