Area studies, as a newly fashionable field of academic research, needs to recognize its less likely precedents if it is going to secure for itself a fresh start. The question of “desire” is relevant here because it indicates the less value-free aspects in its genealogy. As shown in Emma Bovary's embellished representation of Paris at her provincial home, an understanding of an area often reflects the particular needs and desires of the one who understands that area. Such restricted and restricting views of an area repeats itself outside the world of literary fictions, as is shown by the example of Guizot's picture of Europe in which his own country is given a privileged place as the very center of Western civilization itself. An instructive case showing the thin line between the projected desire of one who strives to know a geographical area and the scientific purity of the labor itself is further offered by Napoleon Bonaparte's heavy reliance on Orientalist scholarship in his invasion of Egypt. Moving further east from Egypt to China, we witness the denigrating remarks on China made by the great German thinkers of the past century, Hegel and Weber. Although their characterization of Chinese culture could find echoes in unbiased empirical research, they reveal all the same the trace of Europeans' desire to affirm their superiority over the supposedly inferior and false civilization of the East. Similarly, the Americans who divided the Korean peninsular at the 38th Parallel, with unquestioning confidence in their knowledge of the area and in the justice of their action, rightfully deserve their place in the tradition of Western area studies of serving the needs to dominate, control and exploit an objectified overseas territory. He assumed that words had kept their meaning, that desires still pointed in a single direction, and that ideas retained their logic; and he ignored the fact that the world of speech and desires has known invasions, struggles, plundering, disguises, ploys. From these elements, however, genealogy retrieves an indispensable restraint: it must record the singularity of events outside of any monotonous finality; it must seek them in the most unpromising places, in what we tend to feel is without history—in sentiments, love, conscience, instincts; it must be sensitive to their recurrence, not in order to trace the gradual curve of their evolution, but to isolate the different scenes where they engaged in different roles. — Michel Foucault, “Nietzsche, Genealogy, History” (Foucault 139–40).
On the Concept and Value of Yi People’s Traditional Scripture Literature
