Robert Ji-Song Ku

The Cultural Politics of Eating Asian in the USA

Dubious Gastronomy

Anita Mannur

Martin F. Manalansan

"A veritable feast for the senses, Eating More Asian America show us how critical eating studies has done more and gone further than we expected when Eating Asian America came out over a decade ago. It is in striving for more that our field continues to grow. The twenty-one chapters of the book leave us satiated but also wanting more and gesturing to the possibility of ever more abundant futures"--

A Food Studies Reader

Eating More Asian America

Chop suey. Sushi. Curry. Adobo. Kimchi. The deep associations Asians in the United States have with food have become ingrained in the American popular imagination. So much so that contentious notions of ethnic authenticity and authority are marked by and argued around images and ideas of food. Eating Asian America: A Food Studies Reader collects burgeoning new scholarship in Asian American Studies that centers the study of foodways and culinary practices in our understanding of the racialized underpinnings of Asian Americanness. It does so by bringing together twenty scholars from across the disciplinary spectrum to inaugurate a new turn in food studies: the refusal to yield to a superficial multiculturalism that naively celebrates difference and reconciliation through the pleasures of food and eating. By focusing on multi-sited struggles across various spaces and times, the contributors to this anthology bring into focus the potent forces of class, racial, ethnic, sexual and gender inequalities that pervade and persist in the production of Asian American culinary and alimentary practices, ideas, and images. This is the first collection to consider the fraught itineraries of Asian American immigrant histories and how they are inscribed in the production and dissemination of ideas about Asian American foodways.

Eating Asian America

Melissa L. Caldwell

Angela Ki Che Leung

Moral Foods: The Construction of Nutrition and Health in Modern Asia investigates how foods came to be established as moral entities, how moral food regimes reveal emerging systems of knowledge and enforcement, and how these developments have contributed to new Asian nutritional knowledge regimes. The collection’s focus on cross-cultural and transhistorical comparisons across Asia brings into view a broad spectrum of modern Asia that extends from East Asia, Southeast Asia, to South Asia, as well as into global communities of Western knowledge, practice, and power outside Asia. The first section, “Good Foods,” focuses on how food norms and rules have been established in modern Asia. Ideas about good foods and good bodies shift at different moments, in some cases privileging local foods and knowledge systems, and in other cases privileging foreign foods and knowledge systems. The second section, “Bad Foods,” focuses on what makes foods bad and even dangerous. Bad foods are not simply unpleasant or undesirable for aesthetic or sensory reasons, but they can hinder the stability and development of persons and societies. Bad foods are symbolically polluting, as in the case of foreign foods that threaten not only traditional foods, but also the stability and strength of the nation and its people. The third section, “Moral Foods,” focuses on how themes of good versus bad are embedded in projects to make modern persons, subjects, and states, with specific attention to the ambiguities and malleability of foods and health. The malleability of moral foods provides unique opportunities for understanding Asian societies’ dynamic position within larger global flows, connections, and disconnections. Collectively, the chapters raise intriguing questions about how foods and the bodies that consume them have been valued politically, economically, culturally, and morally, and about how those values originated and evolved. Consumers in modern Asia are not simply eating to satisfy personal desires or physiological needs, but they are also conscripted into national and global statemaking projects through acts of ingestion. Eating, then, has become about fortifying both the person and the nation.

The Construction of Nutrition and Health in Modern Asia

Moral Foods

S. Heijin Lee

Monika Mehta

At the start of the twenty-first century challenges to the global hegemony of U.S. culture are more apparent than ever. Two of the contenders vying for the hearts, minds, bandwidths, and pocketbooks of the world’s consumers of culture (principally, popular culture) are India and South Korea. “Bollywood” and “Hallyu” are increasingly competing with “Hollywood”—either replacing it or filling a void in places where it never held sway. This critical multidisciplinary anthology places the mediascapes of India (the site of Bollywood), South Korea (fountainhead of Hallyu, aka the Korean Wave), and the United States (the site of Hollywood) in comparative dialogue to explore the transnational flows of technology, capital, and labor. It asks what sorts of political and economic shifts have occurred to make India and South Korea important alternative nodes of techno-cultural production, consumption, and contestation. By adopting comparative perspectives and mobile methodologies and linking popular culture to the industries that produce it as well as the industries it supports, Pop Empires connects films, music, television serials, stardom, and fandom to nation-building, diasporic identity formation, and transnational capital and labor. Additionally, via the juxtaposition of Bollywood and Hallyu, as not only synecdoches of national affiliation but also discursive case studies, the contributors examine how popular culture intersects with race, gender, and empire in relation to the global movement of peoples, goods, and ideas.

Transnational and Diasporic Flows of India and Korea

Pop Empires

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.

Robert Ji-Song Ku

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