The New East Asian Studies Podcasts in the Age of AI

In a manufacturing metropolis in south China lies Dafen, an urban village that famously houses thousands of workers who paint van Goghs, Da Vincis, Warhols, and other Western masterpieces for the world market, producing an astonishing five million paintings a year. To write about work and life in Dafen, Winnie Wong infiltrated this world, first investigating the work of conceptual artists who made projects there; then working as a dealer; apprenticing as a painter; surveying wholesalers and retailers in Europe, East Asia and North America; establishing relationships with local leaders; and organizing a conceptual art exhibition for the Shanghai World Expo. The result is Van Gogh on Demand, a fascinating book about a little-known aspect of the global art world—one that sheds surprising light on the workings of art, artists, and individual genius. Confronting big questions about the definition of art, the ownership of an image, and the meaning of originality and imitation, Wong describes an art world in which idealistic migrant workers, lofty propaganda makers, savvy dealers, and international artists make up a global supply chain of art and creativity. She examines how Berlin-based conceptual artist Christian Jankowski, who collaborated with Dafen’s painters to reimagine the Dafen Art Museum, unwittingly appropriated the work of a Hong Kong-based photographer Michael Wolf. She recounts how Liu Ding, a Beijing-based conceptual artist, asked Dafen “assembly-line” painters to perform at the Guangzhou Triennial, neatly

Chinese residential communities are places of intense governing and an arena of active political engagement between state and society. In The Government Next Door, Luigi Tomba investigates how the goals of a government consolidated in a distant authority materialize in citizens' everyday lives. Chinese neighborhoods reveal much about the changing nature of governing practices in the country. Government action is driven by the need to preserve social and political stability, but such priorities must adapt to the progressive privatization of urban residential space and an increasingly complex set of societal forces. Tomba’s vivid ethnographic accounts of neighborhood life and politics in Beijing, Shenyang, and Chengdu depict how such local "translation" of government priorities takes place. Tomba reveals how different clusters of residential space are governed more or less intensely depending on the residents’ social status; how disgruntled communities with high unemployment are still managed with the pastoral strategies typical of the socialist tradition, while high-income neighbors are allowed greater autonomy in exchange for a greater concern for social order. Conflicts are contained by the gated structures of the neighborhoods to prevent systemic challenges to the government, and middle-class lifestyles have become exemplars of a new, responsible form of citizenship. At times of conflict and in daily interactions, the penetration of the state discourse about social stability becomes clear.

The Age of Irreverence tells the story of why China’s entry into the modern age was not just traumatic, but uproarious. As the Qing dynasty slumped toward extinction, prominent writers compiled jokes into collections they called "histories of laughter." In the first years of the Republic, novelists, essayists and illustrators alike used humorous allegories to make veiled critiques of the new government. But, again and again, political and cultural discussion erupted into invective, as critics gleefully jeered and derided rivals in public. Farceurs drew followings in the popular press, promoting a culture of practical joking and buffoonery. Eventually, these various expressions of hilarity proved so offensive to high-brow writers that they launched a concerted campaign to transform the tone of public discourse, hoping to displace the old forms of mirth with a new one they called youmo (humor). Christopher Rea argues that this period—from the 1890s to the 1930s—transformed how Chinese people thought and talked about what is funny. Focusing on five cultural expressions of laughter—jokes, play, mockery, farce, and humor—he reveals the textures of comedy that were a part of everyday life during modern China’s first "age of irreverence." This new history of laughter not only offers an unprecedented and up-close look at a neglected facet of Chinese cultural modernity, but also reveals its lasting legacy in the Chinese language of the comic today and its implications for our understanding of humor as a part of human culture.

In Disenfranchised, Joel Andreas recounts the tumultuous events that have shaped and reshaped industrial relations in China over the past seven decades. Through interviews with workers and managers, Andreas provides a shop-floor perspective of the transformation of hired hands into permanent work unit members, the all-encompassing control of factory party committees, the battles of the Cultural Revolution, and the disenfranchisement of workers through industrial restructuring. Andreas introduces a general theoretical framework to analyze workplace authority relations and closes with an overview of parallel developments around the globe, chronicling the rise and fall of an era of industrial citizenship.

A vivid look at China's shifting place in the global political economy of technology production How did China's mass manufacturing and "copycat" production become transformed, in the global tech imagination, from something holding the nation back to one of its key assets? Prototype Nation offers a rich transnational analysis of how the promise of democratized innovation and entrepreneurial life has shaped China's governance and global image. With historical precision and ethnographic detail, Silvia Lindtner reveals how a growing distrust in Western models of progress and development, including Silicon Valley and the tech industry after the financial crisis of 2007-8, shaped the rise of the global maker movement and the vision of China as a "new frontier" of innovation.Lindtner's investigations draw on more than a decade of research in experimental work spaces--makerspaces, coworking spaces, innovation hubs, hackathons, and startup weekends--in China, the United States, Africa, Europe, Taiwan, and Singapore, as well as in key sites of technology investment and industrial production--tech incubators, corporate offices, and factories. She examines how the ideals of the maker movement, to intervene in social and economic structures, served the technopolitical project of prototyping a "new" optimistic, assertive, and global China. In doing so, Lindtner demonstrates that entrepreneurial living influences governance, education, policy, investment, and urban redesign in ways that normalize the persistence of sexism, racism, colonialism, and labor exploitation.Prototype Nation shows that by attending to the bodies and sites that nurture entrepreneurial life, technology can be extricated from the seemingly endless cycle of promise and violence

Remains of the Everyday traces the changing material culture and industrial ecology of China through the lens of recycling. Over the last century, waste recovery and secondhand goods markets have been integral to Beijing’s economic functioning and cultural identity, and acts of recycling have figured centrally in the ideological imagination of modernity and citizenship. On the one hand, the Chinese state has repeatedly promoted acts of voluntary recycling as exemplary of conscientious citizenship. On the other, informal recycling networks—from the night soil carriers of the Republican era to the collectors of plastic and cardboard in Beijing’s neighborhoods today—have been represented as undisciplined, polluting, and technologically primitive due to the municipal government’s failure to control them. The result, Joshua Goldstein argues, is the repeatedly re-inscribed exclusion of waste workers from formations of modern urban citizenship as well as the intrinsic liminality of recycling itself as an economic process.

Yan’an is China’s “revolutionary holy land,” the heart of Mao Zedong’s Communist movement from 1937 to 1947. Based on thirty years of archival and documentary research and numerous field trips to the region, Joseph W. Esherick’s book examines the origins of the Communist revolution in Northwest China, from the political, social, and demographic changes of the Qing dynasty (1644–1911), to the intellectual ferment of the early Republic, the guerrilla movement of the 1930s, and the replacement of the local revolutionary leadership after Mao and the Center arrived in 1935. In Accidental Holy Land, Esherick compels us to consider the Chinese Revolution not as some inevitable peasant response to poverty and oppression, but as the contingent product of local, national, and international events in a constantly changing milieu.

The author presents a convincing new interpretation of the origins and nature of the agrarian crisis that gripped the North China Plain in the two centuries before the Revolution. His extensive research included eighteenth-century homicide case records, a nineteenth-century country government archive, large quantities of 1930's Japanese ethnographic materials, and his own field studies in 1980.
Through a comparison of the histories of small family farms and larger scale managerial farms, the author documents and illustrates the long-term trends of agricultural commercialization, social stratification, and mounting population pressure in the peasant economy. He shows how those changes, in the absence of dynamic economic growth, combined over the course of several centuries to produce a majority, not simply of land-short peasants or of exploited tenants and agricultural laborers, but of poor peasants who required both family farming and agricultural wage income to survive. This interlocking of family farming with wage labor furnished a large supply of cheap labor, which in turn acted as a powerful brake of capital accumulation in the economy. The formation of such a poor peasantry ultimately altered both the nature of village communities and their relations with the elites and the state, creating tensions that led in the end to revolution.

Over the past century and with varying degrees of success, China has tried to integrate Tibet into the modern Chinese nation-state. In this groundbreaking work, Gray Tuttle reveals the surprising role Buddhism and Buddhist leaders played in the development of the modern Chinese state and in fostering relations between Tibet and China from the Republican period (1912-1949) to the early years of Communist rule. Beyond exploring interactions between Buddhists and politicians in Tibet and China, Tuttle offers new insights on the impact of modern ideas of nationalism, race, and religion in East Asia.After the fall of the Qing dynasty in 1911, the Chinese Nationalists, without the traditional religious authority of the Manchu Emperor, promoted nationalism and racial unity in an effort to win support among Tibetans. Once this failed, Chinese politicians appealed to a shared Buddhist heritage. This shift in policy reflected the late-nineteenth-century academic notion of Buddhism as a unified world religion, rather than a set of competing and diverse Asian religious practices. While Chinese politicians hoped to gain Tibetan loyalty through religion, the promotion of a shared Buddhist heritage allowed Chinese Buddhists and Tibetan political and religious leaders to pursue their goals. During the 1930s and 1940s, Tibetan Buddhist ideas and teachers enjoyed tremendous popularity within a broad spectrum of Chinese society and especially among marginalized Chinese Buddhists. Even when relationships between the elite leadership between the two nations broke down, religious and cultural connections remained strong. After the Communists seized control, they continued to exploit this link when exerting control over Tibet by force in the 1950s. And despite being an avowedly atheist regime, with the exception of the Cultural Revolution, the Chinese communist government has continued to recognize and support many elements of Tibetan religious, if not political, culture.Tuttle's study explores the role of Buddhism in the formation of modern China and its relationship to Tibet through the lives of Tibetan and Chinese Buddhists and politicians and by drawing on previously unexamined archival and governmental materials, as well as personal memoirs of Chinese politicians and Buddhist monks, and ephemera from religious ceremonies.

In this meticulously researched study, Sheldon Garon examines the evolution of Japan's governmental policies toward labor from the late nineteenth century to the present day, and he substantially revises prevailing views which depict relations between the Japanese state and labor simply in terms of suppression and mutual antagonism.