California roll, Chinese take-out, American-made kimchi, dogmeat, monosodium glutamate, SPAM—all are examples of what Robert Ji-Song Ku calls “dubious” foods. Strongly associated with Asian and Asian American gastronomy, they are commonly understood as ersatz, depraved, or simply bad. In Dubious Gastronomy, Ku contends that these foods share a spiritual fellowship with Asians in the United States in that the Asian presence, be it culinary or corporeal, is often considered watered-down, counterfeit, or debased manifestations of the “real thing.” The American expression of Asianness is defined as doubly inauthentic—as insufficiently Asian and unreliably American when measured against a largely ideological if not entirely political standard of authentic Asia and America. By exploring the other side of what is prescriptively understood as proper Asian gastronomy, Ku suggests that Asian cultural expressions occurring in places such as Los Angeles, Honolulu, New York City, and even Baton Rouge are no less critical to understanding the meaning of Asian food—and, by extension, Asian people—than culinary expressions that took place in Tokyo, Seoul, and Shanghai centuries ago. In critically considering the impure and hybridized with serious and often whimsical intent, Dubious Gastronomy argues that while the notion of cultural authenticity is troubled, troubling, and troublesome, the apocryphal is not necessarily a bad thing: The dubious can be and is often quite delicious. Dubious Gastronomy overlaps a number of disciplines, including American and Asian American studies, Asian diasporic studies, literary and cultural studies, and the burgeoning field of food studies. More importantly, however, the book fulfills the critical task of amalgamating these areas and putting them in conversation with one another. Written in an engaging and fluid style, it promises to appeal a wide audience of readers who seriously enjoys eating—and reading and thinking about—food.

"Fully of provocation and insight." - Cathy J. Schlund-Vials, author of War, Genocide, and Justice

California roll, Chinese take-out, American-made kimchi, dogmeat, monosodium glutamate, SPAM—all are examples of what Robert Ji-Song Ku calls “dubious” foods. Strongly associated with Asian and Asian American gastronomy, they are commonly understood as ersatz, depraved, or simply bad. In Dubious Gastronomy, Ku contends that these foods share a spiritual fellowship with Asians in the United States in that the Asian presence, be it culinary or corporeal, is often considered watered-down, counterfeit, or debased manifestations of the “real thing.” The American expression of Asianness is defined as doubly inauthentic—as insufficiently Asian and unreliably American when measured against a largely ideological if not entirely political standard of authentic Asia and America. By exploring the other side of what is prescriptively understood as proper Asian gastronomy, Ku suggests that Asian cultural expressions occurring in places such as Los Angeles, Honolulu, New York City, and even Baton Rouge are no less critical to understanding the meaning of Asian food—and, by extension, Asian people—than culinary expressions that took place in Tokyo, Seoul, and Shanghai centuries ago. In critically considering the impure and hybridized with serious and often whimsical intent, Dubious Gastronomy argues that while the notion of cultural authenticity is troubled, troubling, and troublesome, the apocryphal is not necessarily a bad thing: The dubious can be and is often quite delicious. Dubious Gastronomy overlaps a number of disciplines, including American and Asian American studies, Asian diasporic studies, literary and cultural studies, and the burgeoning field of food studies. More importantly, however, the book fulfills the critical task of amalgamating these areas and putting them in conversation with one another. Written in an engaging and fluid style, it promises to appeal a wide audience of readers who seriously enjoys eating—and reading and thinking about—food.

In Race and the Senses, Sachi Sekimoto and Christopher Brown explore the sensorial and phenomenological materiality of race as it is felt and sensed by the racialized subjects. Situating the lived body as an active, affective, and sensing participant in racialized realities, they argue that race is not simply marked on our bodies, but rather felt and registered through our senses. They illuminate the sensorial landscape of racialized world by combining the scholarship in sensory studies, phenomenology, and intercultural communication. Each chapter elaborates on the felt bodily sensations of race, racism, and racialization that illuminate how somatic labor plays a significant role in the construction of racialized relations of sensing. Their thought-provoking theorizing about the relationship between race and the senses include race as a sensory assemblage, the phenomenology of the racialized face and tongue, kinesthetic feelings of blackness, as well as the possibility of cross-racial empathy. Race is not merely socially constructed, but multisensorially assembled, engaged, and experienced. Grounded in the authors’ experiences, one as a Japanese woman living in the USA, and the other as an African American man from Chicago, Race and the Senses is a book about how we feel the racialized world into being.

This book bridges comparative literature and American studies by using an intercultural and bilingual approach to Chinese American literature. King-Kok Cheung launches a new transnational exchange by examining both Chinese and Chinese American writers. Part 1 presents alternative forms of masculinity that transcend conventional associations of valor with aggression. It examines gender refashioning in light of the Chinese dyadic ideal of wen-wu (verbal arts and martial arts), while redefining both in the process. Part 2 highlights the writers’ formal innovations by presenting alternative autobiography, theory, metafiction, and translation. In doing so, Cheung puts in relief the literary experiments of the writers, who interweave hybrid poetics with two-pronged geopolitical critiques. The writers examined provide a reflexive lens through which transpacific audiences are beckoned to view the “other” country and to look homeward without blinders.

"With more than 120,000 Japanese restaurants around the world, Japanese cuisine has become truly global. Through the transnational culinary mobilities of migrant entrepreneurs, workers, ideas and capital, Japanese cuisine spread and adapted to international tastes. But this expansion is also entangled in culinary politics, ranging from authenticity claims and status competition among restaurateurs and consumers to societal racism, immigration policies, and soft power politics that have shaped the transmission and transformation of Japanese cuisine. Such politics has involved appropriation, oppression, but also cooperation across ethnic lines. Ultimately, the restaurant is a continually reinvented imaginary of Japan represented in concrete form to consumers by restaurateurs, cooks, and servers of varied nationalities and ethnicities who act as cultural intermediaries. The Global Japanese Restaurant: Mobilities, Imaginaries, and Politics uses an innovative global perspective and rich ethnographic data on six continents to fashion a comprehensive account of the creation and reception of the "global Japanese restaurant" in the modern world. Drawing heavily on untapped primary sources in multiple languages, this book centers on the stories of Japanese migrants in the first half of the twentieth century, and then on non-Japanese chefs and restaurateurs from Asia, Africa, Europe, Australasia, and the Americas whose mobilities, since the mid-1900s, who have been reshaping and spreading Japanese cuisine. The narrative covers a century and a half of transnational mobilities, global imaginaries, and culinary politics at different scales. It shifts the spotlight of Japanese culinary globalization from the "West" to refocus the story on Japan's East Asian neighbors and highlights the growing role of non-Japanese actors (chefs, restaurateurs, suppliers, corporations, service staff) since the 1980s. These essays explore restaurants as social spaces, creating a readable and compelling history that makes original contributions to Japan studies, food studies, and global studies. The transdisciplinary framework will be a pioneering model for combining fieldwork and archival research to analyze the complexities of culinary globalization"--

With case studies from the USA, Canada, Chile, and other countries in Latin America, American Chinese Restaurants examines the lived experiences of what it is like to work in a Chinese restaurant. The book provides ethnographic insights on small family businesses, struggling immigrant parents, and kids working, living, and growing up in an American Chinese restaurant. This is the first book based on personal histories to document and analyze the American Chinese restaurant world. New narratives by various international and American contributors have presented Chinese restaurants as dynamic agencies that raise questions on identity, ethnicity, transnationalism, industrialization, (post)modernity, assimilation, public and civic spheres, and socioeconomic differences. American Chinese Restaurants will be of interest to general readers, scholars, and college students from undergraduate to graduate level, who wish to know Chinese restaurant life and understand the relationship between food and society.