春雨直播app

This book is recommended for those interested in questions such as: What does it mean for concepts like race, ethnicity, and nation to "have history"? and What does it entail to "govern" race or ethnicity?
 
The book examined the epistemological conditions that enabled the discourse of Ifa Fuyū, a comparative linguist of early 20th-century Japan. It also delved into the relationship between the “ethnicity" that emerged in the context of modern Japanese human sciences and imperial-colonial relations. The term "epistemological conditions," as used in the title, refers to Michel Foucault's concept of the "episteme," defined as the "order that presents objects to knowledge by classifying them."
 
Foucault argued that the emergence of the human sciences in the 19th century reconstructed the object of their study—"human"—by making "human" recognizable through the epistemic order that presents "human" to knowledge (The Order of Things). He later extended this analysis to populations, discussing how modern governance operates through the regulation of populations, a concept he termed "governmentality."
 
The notion of "colonial governmentality," a concept discussed in recent postcolonial studies, applied this framework of governmentality to the imperial-colonial context. The book investigated why "ethnicity" (as collective entities possessing particular traits) became essential objects of colonial governance in modern Japan and how they were constructed.
 
Specifically, the book focused on Ifa Fuyū's discourses, including his Nichi-Ryū Dōsoron ("Japan-Okinawa Common Ancestry Theory"). These discourses were pivotal in portraying the "ethnicity" as a unique historical subject in modernity, deeply intertwined with the establishment and development of Japanese human sciences.
 
The scope of modern Japanese human sciences explored in the book was vast, covering fields such as comparative linguistics, physical anthropology, biology, sociology, history, local studies, eugenics, psychoanalysis, ethnopsychology, and colonial policy studies. While it is impossible to elaborate on all these disciplines here, the book can be summarized as follows:
 
Comparative linguistics analyzed the "natural" aspect of language through speech sounds, identifying the history of languages itself and separating language from ethnicity. At the same time, its intersection with physical anthropology rendered ethnicity a "historical subject." This framework diverged from contemporaneous ideas like Kokutairon (theory of national polity grounded in the emperor and mythology) and Minkenron (theory of civil rights based on natural rights) but aligned with biology-based theories such as the organic theory of society. Together, they contributed to a discourse of governmentality.
 
This governance targeted the “qualities" of collectivities like ethnic groups, seen as bodies regulated by natural laws rather than myths or laws. Eugenics and ethnic hygiene were used to correct the bodies of the ethnic groups that were the target of governance, while local history and psychoanalysis were used to correct the spirit of the ethnic groups. These academic disciplines were responsible for the practice of colonial rule.
 
Though complex, the book offers valuable insights for anyone interested in the intricate intersections of race, ethnicity, and governmentality. It promises to be an illuminating resource for exploring these critical questions.