Reading Manila, Thinking Wiesbaden

2019 ◽  
pp. 127-138
Author(s):  
James DiCrocco
Keyword(s):  
United States ◽  
United States Army ◽  
Far East ◽  
The United States ◽  
The Philippines ◽  
The Other ◽  
Resource Constrained ◽  
The Far East ◽  
Difficult Situations

This is a comparison of the difficult situations facing two different American armies, one in the Philippines in 1941-1942 and the other in contemporary Europe, headquartered in Wiesbaden, Germany. Although there are many differences between the two situations confronting the two armies, there also are similarities. Both armies were understrength, consisting of about 30,000 US soldiers. Both operated in a resource-constrained environment. Both had to prepare to contend with large, aggressive powers in the region. Both armies were responsible for the defense of a broad regional expanse. The United States Army Forces in the Far East (USAFFE) ultimately were ill-prepared when the Japanese struck the Philippines on 8 December 1941. It is important that United States Army Europe (USAREUR) and its allies do not meet a fate similar to what their comrades in arms did in 1942.

Why Not Islam?

1975 ◽  
Vol 11 (2) ◽  
pp. 167-179 ◽  
Author(s):  
R. C. Zaehner
Keyword(s):  
United States ◽  
Far East ◽  
The United States ◽  
Second World War ◽  
The Other ◽  
World War ◽  
Rigid Structure ◽  
The Far East ◽  
The One ◽  
Second World

As everyone knows, since the end of the Second World War there has been a sensational revival of interest in the non-Christian religions particularly in the United States and in this country. The revival has taken two forms, the one popular, the other academic. The first of these has turned almost exclusively to Hindu and Buddhist mysticism and can be seen as an energetic reaction against the dogmatic and until very recently rigid structure of institutionalised Christianity and a search for a lived experience of the freedom of the spirit which is held to be the true content of mysticism, obscured in Christianity by the basic dogma of a transcendent God, the ‘wholly Other’ of Rudolf Otto and his numerous followers, but wholly untrammelled by any such concept in the higher reaches of Vedanta and Buddhism, particularly in its Zen manifestation. On the academic side the picture is less clear. There is, of course, the claim that the study of religion, like any other academic study, must be subjected to and controlled by the same principles of ‘scientific’ objectivity to which the other ‘arts’ subjects have been subjected, to their own undoing. But even here there would seem to be a bias in favour of the religions of India and the Far East as against Islam, largely, one supposes, in response to popular demand.

Fixing the Far East Air Forces and Creating the Pacific Air Forces

2017 ◽  
Author(s):  
Brian D. Laslie
Keyword(s):  
United States ◽  
United States Army ◽  
Air Force ◽  
Far East ◽  
The United States ◽  
The Far East ◽  
The Pacific ◽  
Final Rank

Kuter left Maxwell to take command of the Far East Air Forces (FEAF). As Lieutenant General Kuter flew to his new assignment he was promoted to full general shortly after midnight on May 29, 1955. For an officer whose first flight was in a bi-plane, the importance of assuming his ultimate final rank on a trans-oceanic flight was surely not lost on him. During his career, the United States Army Air Corps had transitioned to a truly global and independent Air Force capable flying Kuter rather comfortably to his new assignment. The Air Force, like Kuter had fully matured and reached a pinnacle thought impossible as little as a decade ago. Kuter had grown with this Air Force, molding it, organizing it, shaping it and giving it the ability to do span the globe. General Kuter helped to reorganize the command and transitioned it to the newly created Pacific Air Forces (PACAF), becoming the new unit’s first commander.

The Proximity of Other Skins

2019 ◽  
Author(s):  
Celine Parreñas Shimizu
Keyword(s):  
United States ◽  
South Korea ◽  
The United States ◽  
The Philippines ◽  
The Other ◽  
The West ◽  
Pain And Suffering ◽  
The Spectator ◽  
Existing Frames ◽  
The Voice

Transnational films representing intimacy and inequality disrupt and disgust Western spectators. When wounded bodies within poverty entangle with healthy wealthy bodies in sex, romance and care, fear and hatred combine with desire and fetishism. Works from the Philippines, South Korea, and independents from the United States and France may not be made for the West and may not make use of Hollywood traditions. Rather, they demand recognition for the knowledge they produce beyond our existing frames. They challenge us to go beyond passive consumption, or introspection of ourselves as spectators, for they represent new ways of world-making we cannot unsee, unhear, or unfeel. The spectator is redirected to go beyond the rapture of consuming the other to the rupture that arises from witnessing pain and suffering. Self-displacement is what proximity to intimate inequality in cinema ultimately compels and demands so as to establish an ethical way of relating to others. In undoing the spectator, the voice of the transnational filmmaker emerges. Not only do we need to listen to filmmakers from outside Hollywood who unflinchingly engage the inexpressibility of difference, we need to make room for critics and theorists who prioritize the subjectivities of others. When the demographics of filmmakers and film scholars are not as diverse as its spectators, films narrow our worldviews. To recognize our culpability in the denigration of others unleashes the power of cinema. The unbearability of stories we don’t want to watch and don’t want to feel must be borne.

Cultural Brokers in Interwar Orientalism

2017 ◽  
Author(s):  
Jeehyun Lim
Keyword(s):  
United States ◽  
Comparative Analysis ◽  
Asian American ◽  
Far East ◽  
The United States ◽  
Intellectual Tradition ◽  
Cultural Brokers ◽  
Racial Category ◽  
The Far East ◽  
The Face

Chapter one examines the formation of Asian American writers in the era of Asian exclusion through a comparative analysis of Younghill Kang’s and Carlos Bulosan’s responses to Orientalism in their works. As legal exclusion created the racial category of Asian in the United States, migrant Asian writers faced the challenge of creating modern Asian subjects in literary English. Cultural brokers between Orientalist images of their countries of origin and the modern experiences of Asian migrants in the United States, Kang and Bulosan tested the boundaries of English to represent migrant experiences lived in languages other than English. As a heterogeneous cultural epistemology, Orientalism placed different constraints on Kang, who contended with the Orientalist valorization of the Far East, and Bulosan, who resorted to the Filipino intellectual tradition of the ilustrado in the face of Orientalist primitivism.

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