Japanese cultural form inspired largely by Buddhist tenets.17 But setting aside this grand salvific trajectory, the basic idea of Asian culture combined with Western science, and their union placed on a modernization path, has been prevalent across modern Asia. And some version of this idea, with or without the modernization impetus, has been, if not the primary, at least one of the main ways in which an "alternative modernity" was theorized by many Asian intellectuals and pursued by a host of Asian political leaders. Second, some espoused a less purist conception of alternative modernity and developed more consciously syncretic East-West hybrid social forms to accompany the adoption of Western science and technology. <QU>Sun-Yat Sen (founder of the Chinese Republic), for example, appealed to a broadly Confucianist sense ofrightness in moral and political dealings and advocated a partly Sinified version of Western civic nationalism.18 WHAT IS ASIAN AMERICAN PHILOSOPHY? 231 07_223_Ch08.qxd 4/16/07 7:03 AM Page 231 Third, some sought to raise within Asia what they conceived to be a Western variant of alternative modernity in the form of anarchist revolution and community or, later, Marxist revolution and communism. On this conception, the political economy of capitalism was the central explanatory structure (or at least a very significant one, in the case of anarchism). So modernity was conceived to be fundamentally marked by an intensification of class inequality, state suppression, and imperialism. Marxists in particular, especially after the work of Lenin, regarded global imperialism to be the highest stage of capitalism. With the order of the day


conceived this way, anarchism and Marxism, though generated in the West, were understood as fundamentally opposed to the West as it had in fact historically developed and opposed as well to the feudal inequities and governmental corruption of their own Asian societies.19 Many who advocated this agenda shaped radical Western thought to fit their local contexts, which in turn sometimes influenced Western radicalism itself. The "Sinified Marxism" of Mao Zedong and its global influence, especially in the 1960s, is an obvious instance.20 An earlier and interesting example is the "Third World" influence of the Indian Marxist Manabendranath Roy on Lenin regarding conceptions of national liberation generated at the Third Communist International in the interwar years.21 Now, it might be argued that this third type of alternative modernity, insofaras it has a partly hybridized theoretical outlook, was a species of the second type. This might be so. But the reconception of modernity in anarchism and particularly Marxism, combined with the subsequent historical importance of Marxism's expansion and revolutionary impetus in Asia during the Cold War, seem to justify this third type of Asian alternative modernity having its own conceptual niche. Moreover, this would accommodate the fact that many who espoused this sort of agenda regarded alternative modernity of the first and much of the second kind to be alternatives in name only and to be in actuality Asian ideologies that facilitated the spread of global capitalism and imperialism, which lay at the heart of colonial modernity. In sum, I have very briefly noted a spectrum of


May 4th "Chinese Occidentalism,"31 as in the writings of Kang Youwei32 and Liang Qichao;33 Gandhism and the debate over its viability,34 as seen in the work of Sri Aurobindo,35 Rabindranath Tagore,36 Ashis Nandy,37 and others; Maoism,38 as seen not only in the work of Mao himself, of course, but in revolutionary movements across the world since the 1960s; the Kyoto School,39 as exemplified by the work of Nishida Kitaro, Nishitani Keiji, Miki Kiyoshi, and others; Asian Marxisms, like the work of Tran Duc Thao,40 Manabendranath Roy,41 and others; Asian existentialism, as seen in the work of Lu Xun42 and Kenzaburo Oe;43 Korean anticolonial and liberatory thought in the Tonghak movement44 and later in Minjung thought,45 as in the work of Kim Chi-Ha;46 subaltern studies, as seen in thereflections and experiences of Asians in England and in the British empire. Presumably, the experience of the South Asian diaspora would loom large in such an orientation. Asian American philosophy would also be of this type since it would concern at least in part the Asian diaspora in the United States. But since the United States is a transpacific empire, Asian American philosophy would be very nearly a regional philosophy. A supraregional case might be called Asiana philosophy, which could be a philosophy of the reflections and experiences of Asians in the world generally. Perhaps its structure, like its syntactical schema, would parallel that of Africana philosophy. Finally, a more conceptually based approach would include Asian existentialism, Asian critical theory, and the like. WHAT IS ASIAN AMERICAN PHILOSOPHY?


organizing principle of interpolity and intrapolity relations of an imperial system. Even if economic exploitation and correlated regional control were the engines of imperialism, race played a significant role. The rhetoric that justified imperial incursions in Asia typically adverted to white supremacist (or Japanese supremacist) ideologies at various levels of the imperial populace. So when racialized Asians wanted to migrate to Europe, America, or Australia, a serious problem for white supremacist nations emerged. For the very people who on racial grounds were deemed incapable of self-government, and probably even of being governed, were about to pass, perhaps "swarm," across the borders. In the case of the United States, formally racialized immigration blockades were constructed early on when Asia-America contact intensified in the nineteenth century. The first major pieceof legislation was the Chinese Exclusion Act of 1882. The rhetoric that won its passage appealed to inassimilability, more strictly biological inferiority, civilizational threat, and white labor displacement. But, since this exclusion act hardly plugged the legal hole through which other Asians could enter, Congress passed in 1917 a widening of the blockade to prohibit entry from the "barred Asiatic zone," which covered roughly the Middle East all the way to the Pacific Islands.68 All the while, Irish, Eastern Europeans, and Southern Europeans were being admitted in massive numbers. As these particular kinds of Europeans were being "whitened" and many even joining in the reviling of Asians, the civic structure of the United States was becoming powerfully formally arrayed against the alien-seeming and apparently inassimilable Asiatic or Oriental.


small wars of the American twentieth century were fought in Latin America, most of the large-scale wars had an Asian or Pacific theater, and only one of these was initiated because of an outright attack on U.S. territory.76 This is more alarming when we consider how racialized and vicious the wars have been, from the Philippines, to Japan, to North Korea, to Vietnam.77 And of course, it is only in Asia that a nuclear weapon has ever been used, and directly upon a civilian populace at that. And Asia is also the only place where a second such weapon has ever been used, again directly upon a civilian populace. For many, the atomic bombing of Hiroshima and Nagasaki, and the genocide perpetrated in the Vietnam War, count asis the context in which they flourish since it is in conditions of stability and normalcy that the conditions of economic control and exploitation can ripen. The larger and longer context of the wars indicates that the United States has maintained an empire in Asia and the Pacific for more than a century. And this condition of dominance has been codified in America's foreign policy and Supreme Court rulings. In getting a general sense of this history, a natural starting point would be the series of annexations, or colony formations, at the end of the nineteenth century. In that period, America had entered a new phase of its modernity. It had traversed and claimed all the contiguous territory to the Pacific, consolidated Jim Crow after the freeing of


slaves, developed a sense of racio-national mission in Manifest Destiny, contended with a troubled economy, and imagined the economic prospects of crossing a new Asia-Pacific frontier. Its short successful war against Spain in 1898 offered the occasion for the United States to absorb the former Caribbean and Pacific colonies of Spain-Puerto Rico, the Philippines, Guam, and Cuba in part. By other means, the United States also annexed Hawai'i and half of Samoa. Although each of these nations or kingdoms is relatively small, they offered strategic positions within the center of the Atlantic and the center and base of the Pacific. These tactical positions, combined with an informal control of Latin America and in particular Panama (an Atlantic-Pacific gateway), enabled the United States to have an imperial reach thatwould see this arrangement, at least in the abstract, as clearly antidemocratic. It reveals one aspect of the formal and codified nature of U.S. imperialism. Yet the Insular cases went unchallenged in the jurisprudence of the U.S. Constitution, and this remains true even to this very day.81 As WHAT IS ASIAN AMERICAN PHILOSOPHY? 243 07_223_Ch08.qxd 4/16/07 7:04 AM Page 243 the twentieth century progressed, America would consolidate various kinds of formal and informal dominion over nearly the entirety of Latin America and large portions of East Asia, granting it a multicontinental and multihemispheric empire-in a word, an Amerasian empire.82 We now have a way of understanding more fully the wars mentioned previously. After purchasing the Philippines from a defeated Spain, the United States faced a Philippines that declared


its independence, and thus began the Philippine-American War (1899–1902), the first major anti-imperial war against the United States in the twentieth century. As the Philippine-American War continued, and the waterways and land bases were being secured, the United States began to strengthen its position in Asia. Through the Open Door Policy (1899–1900), the United States was able to join various European empires and Japan in dissecting the commercial ports of China as sites of economic or early neocolonial domination, helping thereby to render China a semicolonial country. The significance of China's colonial dissection is that unlike the dissection of Africa, there was a minimum of formal political governance so that full economic exploitation could be conducted without the fetters of colonial bureaucracy. And once the United States hadpacified the Philippine resistance, important opportunities for imperial consolidation emerged. <QU>Apart from England, Japan was emerging as an important imperial rival in the Asia-Pacific. So when Japan defeated Russia in 1905 in what amounted to an interimperial war, the United States used the peace negotiations to establish some rules for its geopolitical chess game. In the Taft-Katsura Memorandum (1905), Japan and the United States secretly negotiated a deal in which Japan would steer clear of the U.S.-possessed Philippines, and the United States would leave alone Korea as Japan moved to annex it as a part of its own empire-building project. Later, further agreements, like the Root-Takahira Agreement (1908), would be added to consolidate a peaceable imperialist status quo in the Asia-Pacific that was structurally similar to what the


military base in the Philippines, and why Japan claimed to be doing all this in the name of liberating Asia. The questions have their answer in the fact that Japan was extending its empire by attacking two of the most important Pacific military outposts of a rival empire. What never gets discussed on December 7 is the fault of both the United States and Japan, and the fraudulence of both of their claims as liberators. A military base was set up at Pearl Harbor only because, first, U.S. businessmen led a coup d'etat against Queen Liliuokalani of the Kingdom of Hawai'i and, second, the United States later annexed Hawai'i as a colony. And it was not until as late as 1959-eighteen years after Pearl Harbor-that Hawai'i was grantedstatehood.83 Infamy, therefore, preceded December 7, 1941. After WWII, America continued its imperial enterprise, and it took on a seething character as the Cold War escalated. Although missing from the U.S. education system for obvious reasons, an established scholarly record reveals that in the name of defeating communism, the United States supported dictators and the suppression of indigenous democracy movements in various parts of Asia (and elsewhere in the Third World), like the Philippines, Indonesia, South Korea, South Vietnam, Cambodia, Thailand, and Okinawa.84 And, of course, the hot wars of the Cold War, the large ones in any case, were fought in Asia. Although not obvious, the Korean War admits of an imperialistic reading.85 And with less controversy, the Vietnam War can be viewed as an imperialist war.


One aspect of that war that reveals empire at work is the fact that various U.S. colonial and neocolonial satellites were pushed into a war that surely none of them would otherwise have been involved in: The neocolonial Philippines offered logistical support, and neocolonial South Korea and colonial Puerto Rico offered extensive military support with tragic consequences for all sides. Much has been said about the Vietnam War, and much continues to be said about it in America's twenty-first-century wars. So I leave the matter. But one of the obvious legacies of America's hegemonic, and often catastrophically violent, presence in modern Asia is the proliferation of military bases in Japan, South Korea, Okinawa, Guam, various Pacific Islands, and, for a long period of time, the Philippines. In thiscontext, it is interesting to consider what the world and America would have been like if an enlarged China rimmed the California-Oregon-Washington coast with a similarly monolithic military presence, with spy planes hovering over the coast of San Francisco and Los Angeles, and tens of thousands of white women "servicing" Chinese soldiers on Chinese military bases in Hawai'i and the WHAT IS ASIAN AMERICAN PHILOSOPHY? 245 07_223_Ch08.qxd 4/16/07 7:04 AM Page 245 small islands nearby San Diego and San Francisco. Clearly, world history would have to have been radically different. The inversion of this imagined scenario, America enlarged, however, is radically normalized to the point of being very nearly a nonissue for the civic culture of the United States. The foregoing only touches upon American imperialism. But perhaps


no full account can leave out the United States in a consideration of any of these three respects. One of the most important developments in the history of Asian America is a consciousness that tied together various elements of both the racial exclusions and the racial imperialism that constitute Asian America. More specifically, in the 1960s and 1970s, people of various Asian ethnic groups faced a horrendous war in Vietnam and contended with a system of racial oppression in the United States. And with the model afforded by the black liberation movement and the readings of various progressive or revolutionary leaders, particularly from the Third World, a unifying political consciousness arose among people of various Asian ethnic groups in America, generating the antiracist, anti-imperialist Asian American movement andthe very title, "Asian American."88 One participant, Glenn Omatsu, characterizes the efforts of the Asian American movement within the larger context in the following way: They were struggles that confronted historical forces of racism, poverty, war, and exploitation. They were struggles that generated new ideologies, based mainly on the teachings and actions of Third World leaders. And they were struggles that redefined human values-the values that shape how people live their daily lives and interact with each other. Above all, they were struggles that transformed the lives of "ordinary people." . . . For Asian Americans, these struggles profoundly changed our communities. They spawned numerous grassroots organizations. They created an extensive network of student organizations and Asian American Studies classes. They recovered buried cultural traditions as well as


produced a new gen246 CHAPTER 8 07_223_Ch08.qxd 4/16/07 7:04 AM Page 246 eration of writers, poets, and artists. But most importantly, the struggles deeply affected Asian American consciousness. They redefined racial and ethnic identity, promoted new ways of thinking about communities, and challenged prevailing notions of power and authority.89 Omatsu goes on to say that members of the movement read from Marx, Lenin, Mao, Fanon, Malcolm X, Che Guevara, Kim Il-Sung, W. E. B. Du Bois, Paulo Freire, the Black Panther Party, the Young Lords, and other resistance struggles, and that they engaged with such ideas as "Third World consciousness, participatory democracy, community building, historical rooting, liberation, and transformation."90 Clearly, the experiences and reflections of activists of the Asian American movement, like Omatsu, offer an important kind ofparadigm for Asian American philosophy. As I have noted earlier, Asian American philosophy can be understood in part as an instance or species of modern Asian philosophy. As such, Asian American philosophy gathers thought, which may not always be explicitly philosophical, on the lived experiences of the relevant agents. The Asian American movement activists are one type of such agent. But, as I have discussed in this third section of the chapter, America has been an empire whose geopolitical dimensions far exceed the fifty states. So, though Asians in fifty-states America, like the activists, are obviously salient for Asian American philosophy's raw materials, as it were, so are those Asians who have been deeply affected by U.S. imperialism outside of the formal fifty states. In other words, on


Asian American philosophy. However, I think this "double claim" cannot be absolute. Ultimately, Asian American philosophy, in virtue of its links to modern Asian philosophy, has a liberatory stance: The geography matters primarily because the ethical relations do. So the "double claim" derives what force it has primarily, though not exclusively, from its ethical demand. And there is no reason in principle why the ethical salience of the experiences or thought of Asian/Americans, say in the Philippines, Korea, or Okinawa, could not in certain cases or kinds of cases have a more compelling ethical salience than certain of the experiences or thought of Asian Americans, say in San Francisco or New York City. Therefore, Asian American experience and thought may have prima facie more salience for Asian Americandomination of Asians in Asia. The lure of a narrow Asian American nationalism that facilitates continued U.S. hegemony in Asia represents another and little discussed kind of model minority dynamic, where it is the Asian American empire-assimilationist, probably of the middle class, who stands over the Asian/American anti-imperialist. As discussed in this third section, the lived experience of Asian Americans involves being racialized as Asian in the dominant, as opposed to subordinated, polity of an Amerasian empire. Some of the most explicitly self-conscious Asian Americans were, like Omatsu, involved in or impacted 248 CHAPTER 8 07_223_Ch08.qxd 4/16/07 7:04 AM Page 248 directly by the Asian American movement. And, as seen in Omatsu's compelling remarks, they reveal a striking sense of the moral unities of being an Asian in


an imperialized Asia and being an Asian in an imperial America. Specifically, this was filtered through the prism of the Vietnam War: <QU>Through moral bonds of identification, these Asian Americans saw themselves mirrored in some fashion in the lives of Vietnamese peasants waging war against the United States. And the corresponding sense of identity and action was modeled to an extent by the moral protest and antiracist racial identity offered in the black liberation movement. And, as for Asian/Americans outside of fifty-states America, their lived experience has involved the colonial and postcolonial dialectics and the transnational conditions touched upon in the previous section of this chapter and partly elaborated in this third section. Asian American philosophy, therefore, gathers all the kinds of experiences mentioned and many kinds ofphilosophically relevant reflection upon them.92 At the ground level, Asian American philosophy can be expressed in treatments of a variety of issues that are shared with and have probably received a good deal of illumination from the interdisciplinary field of Asian American studies. But, to highlight some more explicitly philosophical work, consider the following possible themes and, where available, citations of directly relevant research: immigration, assimilation, citizenship,93 imperialism,94 war, democracy, neocolonialism, exploitation, labor, transnationalism, racism,95 racial identity,96 East-West comparison, the prospects of Asian American culture, exoticization,97 intracolored and Third World solidarity or conflict, the complex heterogeneity of the Asian American community, global capitalism, modernity, indigeneity, gendered aspects of virtually every topic just listed, sex workers at U.S. military bases and mail order brides,98 and surely still other themes.


249 might be linked substantively with other forms of liberation thought;103 the experience or disciplinary practice of Asians and Asian Americans in the philosophical profession;104 the pedagogy of Asian American philosophy;105 and surely still other issues. As its name suggests, Asian American philosophy can also be seen as a kind of American philosophy. I have placed greater emphasis on modern Asian philosophy in situating Asian American philosophy because it highlights, against the obscuring tendencies of our civic culture, the ethical, geopolitical, and ideational intersuffusion of Asia and America in a more compelling way than does an approach that merely focuses on Asian American philosophy as a kind of American philosophy. Moreover, at this juncture, explaining Asian American philosophy by means of modern Asian philosophy seems to offer moremodern Asia. And so, even on a critical American characterization, modern Asian philosophy will still offer an important referent and much of Asian American philosophy will still offer a way of philosophizing in the mode of modern Asian philosophy.106 250 CHAPTER 8 07_223_Ch08.qxd 4/16/07 7:04 AM Page 250 Conclusion In the U.S. wars of the twenty-first century, it is a striking fact about our civic culture that the past wars in Asia have come to serve as hermeneutic devices. The attacks of 9-11 have been likened to Pearl Harbor. The wars in, and occupation of, Afghanistan and especially Iraq have been linked to the military and moral quagmire of Vietnam. The domestic and worldwide protest against these wars and occupations has been similarly analogized to the domestic and


global dissent against the U.S. war in Vietnam. And finally the suppression and backlash against Arabs, South Asians, and Muslims in the United States have been likened to the internment of Japanese Americans after Pearl Harbor.107 Perhaps the specters of imperialisms past are haunting the United States in its more recent Eurasian/Middle Eastern incursions. If the foregoing account holds, however, such past dominion never fully ceased. It is not just ghosts but the living that demand our attention. And now the ethical call is being issued not only from Asia (and the Americas and Africa) but also from the Middle East. It is illuminating to pair this set of retrospective hermeneutics with the prospective and premonitionlike reflections that issued from the era of the Vietnam War and theAsian American movement. Consider, here, the haunting words of Jean-Paul Sartre after he condemned U.S. genocide in Vietnam: [T]he links of the One World, this universe upon which the United States wishes to impose its hegemony, are ever closer. For this reason, of which the American government is well aware, the present act of genocide-as a reply to a people's war-is conceived and perpetuated in Vietnam not only against the Vietnamese but against humanity. When a peasant falls in his ricefield, mown down by a machine gun, we are all struck. In this way, the Vietnamese are fighting for all men, and the Americans against all men. Not in the figurative sense or the abstract. And not only because genocide in Vietnam would be a crime universally condemned


by the law of nations. But because, gradually, the threat of genocide is extended to the whole human race, backed up by the threat of atomic warfare, i.e. the absolute point of total war, and because this crime, perpetrated every day before the eyes of all, makes all those who do not denounce it the accomplices of those who commit it. . . . In this sense, imperialist genocide can only become more radical-because the group aimed at, to be terrorized, through the Vietnamese nation, is the human group in its entirety. (italics his)108 I do not know how concretely Sartre may have anticipated U.S. expansion into the Middle East. And, arguably, he overstates his case when he says that the United States aims to specifically "terrorize," asof the work in question. Again, sufficient system retention is what concerns me. 3. Here is a sampling of this and related work. Enrique Dussel, The Underside of Modernity:Apel, Ricoeur, Rorty, and Taylor and the Philosophy of Liberation, trans. Eduardo Mendieta (Atlantic Highlands, NJ: Humanities Press, 1996); Anthony Appiah, In My Father's House: Africa in the Philosophy of Culture (New York: Oxford University Press, 1992); Ofelia Schutte, Cultural Identity and Social Liberation in Latin American Thought (Albany: State University of New York Press, 1993); Lucius Outlaw Jr., On Race and Philosophy (New York: Routledge, 1996); Lewis Gordon, Existentia Africana: Understanding Africana Existential Thought (New York: Routledge, 2000), and Lewis Gordon, ed., Existence in Black:An Anthology of Black Existential Philosophy (New York: Routledge, 1997); George Yancy, African-American Philosophers, 17


Conversations (New York: Routledge, 1998), and George Yancy, What White Looks Like:African-American Philosophers on the Whiteness Question (New York: Routledge, 2004); Charles Mills, Blackness Visible: Essays on Philosophy and Race (Ithaca, NY: Cornell University Press, 1997); P. H. Coetzee and A. P. J. Roux, eds., The African Philosophy Reader (New York: Routledge, 1998); Eduardo Mendieta, ed., Latin American Philosophy (Bloomington: University of Indiana Press, 1999), and "Is There a Latin American Philosophy," Philosophy Today, SPEP Supplement, vol. 43 (1999): 50–61; Jorge Gracia, Hispanic/Latino Identity:A Philo252 CHAPTER 8 07_223_Ch08.qxd 4/16/07 7:04 AM Page 252 sophical Perspective (Oxford: Blackwell, 2000); Walter Mignolo, Local Histories/ Global Designs: Coloniality, Subaltern Knowledges, and Border Thinking (Princeton: Princeton University Press, 2000); Scott Pratt, Native Pragmatism: Rethinking the Roots of American Philosophy (Bloomington: University ofIndiana Press, 2002); Anne Waters, ed., American Indian Thought: Philosophical Essays (Malden, MA: Blackwell, 2004); Yoko Arisaka, "Asian Women: Invisibility, Locations, and Claims to Philosophy," In Women of Color and Philosophy, ed. Naomi Zack (New York: Blackwell, 2000); Gary Mar, "Re-Orienting Philosophy," American Philosophical Association Newsletter on Asian and Asian American Philosophers and Philosophies 2, no. 2 (Spring 2003): 27–30; Nelson Maldonado-Torres, "The Topology of Being and the Geopolitics of Knowledge," City: Analysis of Urban Trends, Culture,Theory, Policy,Action 8, no.1 (April 2004): 29–56; Elizabeth Kassab, "Integrating Modern Arab Thought in Postcolonial Philosophies of Culture," American Philosophical Association Newsletter 4, no.1 (Fall 2005): 2–7. 4. See Mendieta, "Is There Latin American Philosophy?" and Enrique Dussel, "Philosophy in 20th-century Latin America," in Mendieta, ed., Latin American Philosophy. 5. This does


not necessarily mean that all East-West scholars endorsed this Hegelian outlook. Again, the critical evaluation concerns overall institutional structure. Though, let me add that all such scholars may still have some responsibility for helping to rectify the situation. 6. Edward Said, Orientalism (New York: Vintage, 1978). And for some important emendations, applications, or criticisms of his account, see James Clifford, The Predicament of Culture:Twentieth-Century Ethnography, Literature, and Art (Cambridge: Harvard University Press, 1988); Lisa Lowe, Critical Terrains: French and British Orientalisms (Ithaca, NY: Cornell University Press, 1991); Aijaz Ahmad, In Theory: Classes, Nations, Literatures (New York: Verso, 1992); J. J. Clarke, Oriental Enlightenment: The Encounter between Asian and Western Thought (New York: Routledge, 1997); and Richard King, Orientalism and Religion: Post-Colonial Theory, India, and the Mystic "East" (London:See, for example, Xiaomei Chen, Occidentalism:A Theory of Counter-Discourse in Post-Mao China (New York: Oxford University Press, 1995); Arif Dirlik, The WHAT IS ASIAN AMERICAN PHILOSOPHY? 253 07_223_Ch08.qxd 4/16/07 7:04 AM Page 253 Postcolonial Aura:Third World Criticism in an Age of Global Capitalism (Boulder, CO: Westview Press, 1997); and Shu-Mei Shih, The Lure of the Modern:Writing Modernism in Semicolonial China, 1917–1937 (Berkeley: University of California Press, 2001). 9. The history of Western imperialism in Asia has a wider temporal stretch than the present focus. For example, following Magellan's sixteenth-century "discovery" of the Philippines, the Spanish empire colonized the Philippines and Guam. And in the eightenth century, the British colonized South Asia. Moreover, various of the Pacific islands were colonized before the late nineteenth century. Bearing this in mind,


much of the emphasis here will be on the mid-to-late nineteenth century onward. 10. See Yen Le Espiritu, Asian American Women and Men (Thousand Oaks, CA: Sage Press, 1996). 11. See the introduction and some of the essays in Masao Miyoshi and Harry Harootunian, eds., Learning Places:The Afterlives of Area Studies (Durham, NC: Duke University Press, 2002). 12. Of course, many now doubt whether that distinction is clear or defensible. 13. For a sampling of readings on various Asian responses to Western imperialism and modernity, see Wm. Theodore de Bary, Wing-Tsit Chan, and Burton Watson, eds., Sourcebook of Chinese Tradition, vol. 2 (New York: Columbia University Press, 1964); Wm. Theodore de Bary, ed., Sourcebook of Indian Tradition, vol. 2 (New York: Columbia University Press, 1958); Ryusaku Tsunoda, Wm.Revolution (Berkeley: University of California Press, 1993); and Benedict Anderson, Under Three Flags: Anarchism and the Anti-Colonial Imagination (New York: Verso, 2006). 20. See Mao Tse-Tung, MaoTse-Tung: Selected Works, vols. 1–5 (New York: International Publishers, 1954, 1956); and Arif Dirlik, Paul Healy, and Nick Knight, eds., Critical Perspectives on Mao Zedong's Thought (Atlantic Highlands, NJ: Humanity Press, 1997). And I am indebted here to some illuminating discussions with Chris Connery on Maoism and what he calls the "World '60s." 21. For a sampling of his work, see Sibnarayan Ray, ed., Selected Works of M. N. Roy, vols. 1–4 (Oxford: Oxford University Press, 1987–2000). 22. For some sophisticated treatments of this theme in the early twentieth-century Chinese context, see Rebecca Karl, Staging the World: Chinese Nationalism at the Turn


of the Twentieth Century (Durham, NC: Duke University Press, 2002); ShuMei Shih, The Lure of the Modern; and Chow Tse-Tsung, The May 4th Movement: Intellectual Revolution in Modern China (Cambridge: Harvard University Press, 1960). 23. For example, in the first couple decades of the twentieth century, Liang Qichao, a central political thinker in pre-Republic China, both shifted the focus from a cultural to a nation-based conception of China and the West, and endorsed a modernization historical trajectory of the world that deflated the pretentions of the West's historical self-understanding. Arguably, some of his views resonated with and may have partly paved the way for the more radical views of Li Dazhao, one of the founders of Chinese Marxism, and later Mao Zedong, both proponents of the third alternativeoffers an historical account of much of this complexity. And an account of early twentieth-century Chinese intellectuals facing this situation can be found in Shu-Mei Shi, The Lure of the Modern. 25. Lucius Outlaw Jr., On Race and Philosophy (New York: Routledge, 1996), 86. 26. See Bill Mullen and Cathryn Watson, eds., W. E. B. DuBois on Asia: Crossing the Color Line (Jackson: University of Mississippi, 2005). 27. Richard Wright, The Color Curtain: A Report on the Bandung Conference (Jackson: University of Mississippi Press, 1994); and Christopher J. Lee, ed., Bandung and Beyond (Athens: Ohio University Press, forthcoming). 28. José Rizal, Noli Me Tangere, trans. Ma. Soledad Lacson-Locsin (Honolulu: University of Hawai'i Press, 1997); Ambeth Ocampo, Rizal without the Overcoat (Pasig City, Philippines: Anvil, 2000); and Anderson, Under


Three Flags. 29. Carlos Bulosan, America Is in the Heart (Seattle: University of Washington Press, 1974); and Susan Evangelista, ed., Carlos Bulosan and His Poetry:A Biography and Anthology (Seattle: University of Washington Press, 1985). 30. José Sisson, The Philippine Revolution:The Leader's View (New York: Taylor and Francis, 1989). 31. See Chow Tse-Tsung, The May 4th Movement; Shu-Mei Shih, The Lure of the Modern; and Karl, Staging the World. 32. "Kang Youwei and the Reform Movement," in de Bary et al., Sources of Chinese Tradition, vol. 2, 60–73; Hsiao Kung-Ch'uan, A Modern China and a New World: K'ang Yu-wei, Reformer and Utopian, 1858–1927 (Seattle: University of Washington Press: 1975). 33. Liang Qichao, History of Chinese Political Thought during the Early Tsin Period, trans. L. T. Chen (New York: Harcourt,Brace & Co., 1930), and "A People Made Anew," in Wm. Theodore de Bary et al., Sources of Chinese Tradition, vol. 2 93–97; Joseph Levenson, Liang Ch'i-Ch'ao and the Mind of Modern China; and Yang Xiao, "Liang Qichao's Political and Social Philosophy," in Chung-Ying Cheng, ed., Contemporary Chinese Philosophy. 34. Homer A. Jack, ed., The Gandhi Reader:A Sourcebook of his Life and Writings (New York: Grove Press, 1956); J. N. Mohanty, Essays on Indian Philosophy Traditional and Modern, ed. Purushottama Bilimoria (Delhi, India: Oxford University Press, 1993); and Harold Coward, ed., Indian Critiques of Gandhi (Albany: State University of New York Press, 2003). 35. Peter Heehs, ed., The Essential Writings of Sri Aurobindo (New York: Oxford University Press, 1998). 36. Krishna Dutta and Andrew Robinson, eds., Rabindranath Tagore:An


Anthology (New York: St. Martin's Press, 1999). 256 CHAPTER 8 07_223_Ch08.qxd 4/16/07 7:04 AM Page 256 37. Ashis Nandy, The Intimate Enemy: Loss and Recovery of Self under Colonialism (New York: Oxford University Press, 1988). 38. Mao Tse-Tung, Mao Tse-Tung: Selected Works, vol. 1–5; Dirlik, et al., eds., Critical Perspectives on Mao Zedong's Thought; and Bill Martin, "Still Maoist after All These Years," in Bill Martin, Politics in the Impasse: Explorations in Postsecular Social Theory (Albany: State University of New York Press, 1996) 39. Many have regarded important members of the Kyoto School as complicit in some fashion or other with Japanese imperialism. Since, very shortly, I will emphasize the liberatory aspect of modern Asian philosophy, it may seem odd that I mention the Kyoto School here. ISilent China: Selected Writings of Lu Xun, ed. and trans. Gladys Yang (New York: Oxford University Press, 1973); and Leo Ou-Fan Lee, Voices from the Iron House:A Study of Lu Xun (Bloomington: Indiana University Press, 1987). 43. Kenzaburo Oe, Hiroshima Notes (Tokyo, Japan: YMCA Press, 1981). 44. Ch'oe et al., eds., Sources of Korean Tradition, vol. 2, ch. 30; Jong-Sun Noh, Religion and Just Revolution:Third World Perspective (Seoul, Korea: Voice Publishing House, 1987); and Hee-Sung Keel, "Haew?l's Ethics of Threefold Reverence and Its Significance for Environmental Ethics Today," unpublished ms. 45. Yong-Bok Kim, "Messiah and Minjung: Discerning Messianic Politics over against Political Messianism," in Third World Liberation Theologies: A Reader, ed. Deane W. Ferm (Maryknoll, NY: Orbis Books, 1986), ch. 33. 46. Kim Chi Ha, The Gold-Crowned Jesus


and Other Writings, ed. Chong Sun Kim and Shelly Killen (Maryknoll, NY: Orbis Books, 1978). 47. Gayatri Spivak, The Post-Colonial Critic: Interviews, Strategies, Dialogues, ed. Sarah Harasym (New York: Routledge, 1990). 48. Dipesh Chakrabarty, Provincializing Europe: Postcolonial Thought and Historical Difference (Princeton: Princeton University Press, 2000). 49. Trinh Minh Ha, Woman, Native, Other:Writing Postcoloniality and Feminism (Bloomington: Indiana University Press, 1989). 50. Uma Narayan, Dislocating Cultures: Identities,Traditions, and Third World Feminism (New York: Routledge, 1997). WHAT IS ASIAN AMERICAN PHILOSOPHY? 257 07_223_Ch08.qxd 4/16/07 7:04 AM Page 257 51. Neferti X. M. Tadiar, Fantasy-Production: Sexual Economies and Other Philippine Consequences for the New World Order (Hong Kong: Hong Kong University Press, 2004). 52. Said, Orientalism. 53. Dirlik, The Postcolonial Aura. 54. Lisa Lowe, Immigrant Acts: On Asian American CulturalPolitics (Durham, NC: Duke University Press, 1996). 55. Gary Okihiro, Margins and Mainstreams:Asians in American History and Culture (Seattle: University of Washington Press, 1994). 56. E. San Juan Jr., Racism and Cultural Studies: Critiques of Multicultural Ideology and the Politics of Difference (Durham, NC: Duke University Press, 2002). 57. David Palumbo-Lui, Asian/American: Historical Crossings of a Racial Frontier (Stanford: Stanford University Press, 1999). 58. Colleen Lye, America's Asia: Racial Form and American Literature, 1893–1945 (Princeton: Princeton University Press, 2005). 59. Bill Mullen, Afro-Orientalism (Minneapolis: University of Minnesota Press, 2004). 60. I think a case could be made for modern Asian philosophy that is more descriptively based. However, the critical and liberatory orientation here seems to make the case more plausibly since it gets at the normative relations that


110 (July 2000): 697–721. 62. I think this overall characterization resonates with much of the spirit of the formative discipline-cohering agendas posited by Outlaw for Africana philosophy: "the effort to forge and articulate new identities and life agendas by which to survive and to flourish in the limiting situations of racialized oppression and New World relocations" and "the effort to recover or reconstruct life-defining, identityconfirming meaning-connections to lands and cultures of the African continent, its peoples, and their histories." See Outlaw, On Race and Philosophy, 89. 63. Wing-Tsit Chan, ed. and trans., A Sourcebook in Chinese Philosophy (Princeton: Princeton University Press, 1963); Chung-Ying Cheng and Bunnin, eds., Contemporary Chinese Philosophy; Mohanty, Essays on Indian Philosophy Traditional and Modern; Dilworth, et al., , eds., Sourcebook for Modern Japanese Philosophy;Martha Nussbaum, Women and Human Development:The Capabilities Approach (New York: Cambridge University Press, 2000), and Martha Nussbaum and Jonathan Glover, eds., Women, Culture, and Development: A Study of Human Capabilities (New York: Oxford University Press, 1995). 66. See, for example, Robert Young, Postcolonialism: An Historical Introduction (Malden, MA: Blackwell, 2001). 67. There are other relevant movements-for instance, transatlantic Asian migration to the United States and northward migration from Latin America-following upon earlier transpacific and transatlantic movement from Asia. So the emphasis on transpacific movement to the United States is heuristic, and its value lies in its greater coverage of cases and its clearer links to American modernity. 68. The two exceptions, which would later be denied that status, were Japan and the Philippines. A limited number of Japanese


were allowed entry due to the U.S. government's efforts to relieve tension with a rival Asian imperial nation. And a limited number of Filipinos were allowed to immigrate due to their status as colonial subjects of the American empire. 69. For more on these formal measures, see Mae Ngai, Impossible Subjects: Illegal Aliens and the Making of Modern America (Princeton: Princeton University Press, 2004). 70. Robert Lee, Orientals:Asian Americans in Popular Culture (Philadelphia: Temple University Press, 1999). 71. Okihiro, Margins and Mainstreams, ch. 5. 72. Lye, America's Asia. WHAT IS ASIAN AMERICAN PHILOSOPHY? 259 07_223_Ch08.qxd 4/16/07 7:04 AM Page 259 73. In this vein, I have also benefited from the work of Lowe, Immigrant Acts; and Palumbo-Lui, Asian/American. 74. A 2001 survey, conducted prior to the Hainan spyplane incident, on American views of Chinese Americans and to an extent Asian Americans reveals some rather serious lingering racist perceptions. In this survey, 68 percent of respondents stated some measure of dislike toward Chinese Americans, and within that group, 25 percent indicated having "very negative" attitudes toward them. Also, 24 percent of respondents disapproved of marriage with an Asian American, a percentage surpassed only by marriage with an African Americans (at 34%). Furthermore, respondents who oppose minority leadership were the most "uncomfortable" with the idea of an Asian American, over any other minority group representative, as president of the United States, CEO of a Fortune 500 company, or supervisor at work. These statistics are taken from American Attitudes toward Chinese Americans and Asian Americans:A Committee of 100


Survey, available at www.committee100.org. 75. It also suggests the need for an emendation in the concept of Americaneity proffered by Aníbal Quijano and Immanuel Wallerstein in "Americaneity as a Concept, or the Americas in the Modern World-System," International Social Science Journal 44, no. 134 (1992): 549–54. 76. For the small wars in Latin America, see Greg Grandin, Empire's Workshop: Latin America, the United States, and the Rise of the New Imperialism (New York: Metropolitan Books, 2006). 77. See Angelo Velasco Shaw and Luis Francia, eds., Vestiges of War:The Philippine-American War and the Aftermath of an Imperial Dream, 1899–1999 (New York: New York University Press, 2002); John Dower, War without Mercy: Race and Power in the Pacific War (New York: Pantheon, 1986); Bruce Cumings, North Korea: Another Country (NewYork: New Press, 2004); Marilyn Young, The Vietnam Wars, 1945–1990 (New York: Harper Perennial, 1991); Noam Chomsky, At War with Asia: Essays on Indochina (New York: Vintage Books, 1970); and Takashi Fujitani, Geoffrey White, and Lisa Yoneyama, eds., Perilous Memories:The Asia-Pacific War(s) (Durham, NC: Duke University Press, 2001). 78. See, for example, Claudia Card, The Atrocity Paradigm:A Theory of Evil (New York: Oxford University Press, 2002). 79. Shaw and Francia, eds., Vestiges of War; and Cumings, North Korea. 80. Dower, War without Mercy. 81. See Christine Barnett and Burke Marshall, eds., Foreign in a Domestic Sense: Puerto Rico,American Expansion, and the Constitution (Durham, NC: Duke University Press, 2001). 82. I discuss this at length in "Empire's Entrails." 83. Importantly, many indigenous Hawaiians would have preferred independence. And this


is expressed in the current indigenous sovereignty movement in Hawai'i. See, for example, Haunani-Kay Trask, Native Daughter: Colonialism and Sovereignty in Hawaii (Honolulu: University of Hawai'i, 1999). 260 CHAPTER 8 07_223_Ch08.qxd 4/16/07 7:04 AM Page 260 84. See, for example, Mark Selden, ed., Remaking Asia: Essays on the Uses of American Power (New York: Pantheon Books, 1974); Bruce Cumings, Parallax Visions: Making Sense of American-East Asian Relations at the End of the Century (Durham, NC: Duke University Press, 1999); and Chalmers Johnson, Blowback: The Costs and Consequences of American Empire (New York: Owl Books, 2004). 85. Some of the makings of such a case can be found in Cumings, North Korea. This is not the place to make this sort of argument. But let me note that theAmerica. The topic of Asian coolies in Latin America, especially the Chinese in Cuba, is illuminatingly discussed by Lisa Yun, Coolie: From under the Hatches into the Global Age (Philadelphia: Temple University Press, forthcoming). 87. In thinking this way, I am indebted to the work of David Palumbo-Liu and Colleen Lye, who make extended cases for this, with different sorts of emphases, in Asian/American and America's Asia, respectively. I am also indebted to the work of Walter Mignolo, whose account of border thinking offers a rough parallel in the case of Latino/Latin America. See his "The Larger Picture: Hispanics/Latinos (and Latino Studies) in the Colonial Horizon of Modernity," in Hispanics/Latinos in the United States: Ethnicity, Race, and Rights, ed. Jorge Gracia and Pablo De Greif (New York: Routledge,


2000). Finally, a special note of thanks to Linda Martín Alcoff and Eduardo Mendieta from whom I have benefited tremendously from the many conversations we have had on this and related issues of Latin America. 88. For more on this, see Yen Le Espiritu, Asian American Panethnicity: Bridging Institutions and Identities (Philadelphia: Temple University Press, 1992); and Helen Zia, Asian American Dreams:The Emergence of an American People (New York: Farrar, Straus, and Giroux, 2000). And for vignettes from the activists themselves, see Steve Louie and Glenn Omatsu, eds., Asian Americans:The Movement and the Moment (Los Angeles: UCLA Asian American Studies Center Press, 2001); and Fred Ho, with Carolyn Antonio, Diane Fujino, and Steve Yip, Legacy to Liberation: Politics and Culture of Revolutionary Asian Pacific America (San Francisco: BigRed Media, 2000). 89. Glenn Omatsu, "The 'Four Prisons' and the Movements of Liberation: Asian American Activism from the 1960s to the 1990s," in The State of Asian WHAT IS ASIAN AMERICAN PHILOSOPHY? 261 07_223_Ch08.qxd 4/16/07 7:04 AM Page 261 America:Activism and Resistance in the 1990s, ed. Karin Aguilar-San Juan (Boston: South End Press, 1994), ch. 1, 20. 90. Omatsu, "The 'Four Prisons,'" 30. 91. The idea for using the solidus or slash comes from David Palumbo-Liu's Asian/American. See his book for a much fuller discussion of the possibilities of this linguistic convention. 92. For some related and interesting work on Asian American intellectual history, see Henry Yu, Thinking Orientals: Migration, Contact, and Exoticism in Modern America (New York: Oxford University Press, 2001); Augusto Espiritu, Five Faces of


Exile:The Nation and Filipino American Intellectuals (Stanford: Stanford University Press, 2005); and Peter Chua, "U.S. Empire and Social Thought: Dewey, Mead, and the Philippine Problem," in a special edition of Philosophy Today, "Asian American and American Philosophy," ed. David H. Kim and Ronald Sundstrom, forthcoming. 93. Ronald Sundstrom, The Browning of America and the Evasion of Social Justice (Albany: State University of New York Press, forthcoming). 94. See my "Empire's Entrails." 95. Falguni Sheth, "The Technology of Race: Enframing, Violence, and Taming the Unruly," Radical Philosophy Review7, no. 1 (2004). 96. See Ronald Sundstrom, "Falling into the Olongapo River," American Philosophical Association Newsletter on Asian and Asian-American Philosophers and Philosophies 2, no. 2 (Spring 2003): 25–27; Emily Lee, "The Meaning of the Visible Differences of the Body," Americanand 6. 99. Clarke, Oriental Enlightenment; and Arthur Christy, The Orient in American Transcendentalism: A Study of Emerson, Thoreau, and Alcott (New York: Columbia University Press, 1932). 100. David H. Kim, "The Unexamined Frontier: Dewey, Pragmatism, and America Enlarged," in Pragmatism, Nation, and Race: Community in the Age of Em262 CHAPTER 8 07_223_Ch08.qxd 4/16/07 7:04 AM Page 262 pire, ed. Eduardo Mendieta and Chad Kautzer (Bloomington: Indiana University Press, forthcoming); and Chua, "U.S. Empire and Social Thought." 101. Mariana Ortega, "Homogeneity, Heterogeneity, and Self: William James and New Asian and Latina Voices in the 'U.S. American' Intellectual Landscape," in Kim and Sundstrom, eds., "Asian America and American Philosophy"; Kyoo Lee, "Buttery Flies: Ironies of M. Butterfly Read through a Triangular Intersection between Rorty, Derrida, and West," in Kim


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Levine, Dahr and from those of Speiser (Vienna). The authors were helped in their research also by their personal contact with professor Dahr (Cologne) established in the sixties. Landsteiner was compelled to emigrate from Austria mainly by the vivid anti-Semitism of the early 20s. Supposedly, without his emigration the Rh Factors would have been discovered much later. Working in the Rockefeller Institute (New York) Landsteiner was provided with everything that was needed for his research. He had organised a team and, helped by his colleagues, he succeeded to open a new field in immunserology. Unfortunately, before he could have completed his scientific project, he had died--already as a Nobel-Prize winner--in 1943. His project was resumed by his colleagues. The method of Rh-examination, exceeding the field of medicine, quicklycity of Chicago. It consists of six lots, with a frontage of 294 feet on Wood Street and a railroad and has depth of 180 feet consisting of approximately 52,920 square feet. The zoning classification of the north 65 feet is B4-2, Restricted Service District, and the remaining south portion of approximately 230 feet is in a district zoned R-1, Single-Family Residence. Directly east across Wood Street from the subject property is an R-4 district, more than 1/2 of which is devoted to the Vanderpoel Public School building and its playground facilities. The remainder of the R-4 zone consists of approximately 68,000 square feet upon which there is a 24-unit apartment building at the northeast corner of 95th Place and a 22-unit townhouse structure at the southeast corner


with the remaining structures being single-family residences.
The south side of 95th Street which abuts the north boundary of the property is classified B4-2, Restricted Service District, and covers the south side of 95th from Wood Street to Longwood Drive, the street immediately west of Wood. This strip on 95th is improved with three stores. The remainder of the square block within which the subject property is located, bounded by 95th on the *361 north and 96th on the south, is zoned R-1, Single-Family Residence, and improved solely with single-family residences. The entire adjacent area, approximately one mile west of Wood Street and extending south approximately one mile, except for the south side of 95th Street, is zoned either R-1 or R-2 and contains uses in conformity with theR-1 and R-2 classifications, with the exception of one nonconforming use at 99th and Wood four blocks south of the subject property which is in an area zoned B2-1.
The property fronts to the east on Wood Street and the tracks of the suburban line of the Rock Island Railroad extend down the middle of the street. Wood Street east of the tracks is paved and is used by only northbound traffic, Wood Street on the west side of the tracks is an unimproved road 100 feet south from 95th Street. If improved, it would only reach 96th Street because the Chicago Park District, Ridge Park, precludes any extension. The area adjoining the subject property on the west and south is from 15 to 20 feet higher than the


the west are almost all 3-story buildings and the height of the proposed structure because of the topography would be as low as these homes.
JOHN McNAMARA, called by plaintiffs:
He has been a real estate broker and appraiser for 41 years, having an office at 9046 S. Ashland and is familiar with the property. He has appeared as a witness on zoning matters on behalf of the city of Chicago and County of Cook and has testified as to evaluation and also as to the highest and the best use of property in reference to zoning. He has represented both plaintiffs and defendants and is qualified as an expert.
The property was examined and a series of photographs made and the witness identified them and relied upon them to assisthim in testifying.
The 95th Street frontage is what is known as stripped business district facing north and south on 95th Street. It is a B4-2 zone where the property is located. West of the property on Longwood Drive there are seven single-family dwellings, one is brick and six are frame. On the south side of 96th there are two brick residences with their garages bounding the subject property's south boundary (on the plat of survey the brick residences and garages are shown to be on the north side *363 of 96th). The property is covered with brush and scrub trees. There are single-family houses facing south along the north side of 95th Place between Vanderpoel and Wood. If the south part of the property was developed single-family, it


property.
The first multiple dwelling north of the property on the west side of the tracks would be in the vicinity of 90th Street. South of the property and west of the tracks there is an apartment development at 99th and the tracks and R-4 and R-5 developments from 99th to 107th Street. The structure at 99th could be a nonconforming use.
GEORGE W. KEMP, JR., called by plaintiffs:
Is a realtor at 750 E. 71st Street, and is President of McKey and Poague, Inc., and has been in the real estate business for 29 years. He is a member of the Chicago Real Estate Board, and was once its President and has on many occasions testified on behalf of applicants and respondents before courts and associations. He lives a halfthe area south of 63rd Street out to the city limits and suburbs. His company has sold, financed and managed property and some has been located in the Beverly Hills area of Chicago. He has done appraisal work and is a member of the Chicago Real Estate Board and was its president.
North of 95th Place east of the tracks there is a two-story building erected in 1940 which consists of 22 town-houses; in general it has been a credit to the community. It has a street on 3 sides and an alley on one side.
*365 South of 95th Place there is a two-story garden apartment building with 24 apartments having streets on 3 sides. The proposed building would have a deleterious and harmful effect on the properties in


height of the proposed building would be detracting to the neighborhood. It would also interfere with privacy, light and air.
CARL L. GARDNER, called by intervenors:
He is a city planning consultant since 1953 and holds a Master's degree in city planning from Harvard University. He has testified many times in matters relating to zoning. In his testimony he also relied upon the exhibits in evidence consisting of maps, surveys, plans, drawings and photographs.
The proposed building is not the highest and best use of the subject property and would not be in accord with the present land use patterns of the area. It would be 57 feet above street level and this would be approximately 12 feet above the structures on Longwood Drive to the west. The proposed building wouldIt could be developed with a half dozen detached single-family homes that meet the zoning requirement. This is substantiated by the fact there have been a number of new homes built along the railroad since World War II. Intervenors' exhibits consisting of photographs and charts were also introduced into evidence and referred to in this witness' testimony.
The witness is very familiar with the area largely through working with the planning department of the city of Chicago and has personally visited the instant property and surrounding areas. The property does not take its character from the business development on its north edge. The 80-foot wide street with the double railroad tracks running down the middle is a logical line of demarcation between the R-4 east of the tracks and


the R-1 west thereof. The proposed building is an overpowering structure and being 57 feet high cannot help but cut off light and air and change the character of the area. The site does not lend itself to a multifamily structure.
ROBERT E. DWYER, called by defendant:
He is a real estate broker and appraiser and has appraised property for banks, loan associations, attorneys and estates and has testified many times in the courts. He visited the property and has been in the area 25 *367 to 30 times and is familiar with the surrounding area. In his opinion the single-family homes on 96th Street abutting the subject property are valued in the $25,000 bracket. It is his further opinion that the highest and best use of the south portionThe US government said that it had given a Mexican company a contract to "up armor" vehicles for service with diplomatic personnel and contractors in Afghanistan and Iraq. The initial contract provides for armor upgrades to five SUV type vehicles. The Abate company will add armor that protects the vehicles from grenades (launched by grenade launchers), AK-47 bullets, and some land mines. Abate has a "7 level armor system" and the US vehicles will be armored to "level 6." Eventually, Abate hopes to supply the US government with 30 armored kits a month. Abate has provided "up armored" civilian vehicles to many Mexican clients. The Mexican clients are worried about attack from potential kidnappers. Armed robbers in Mexico have acquired automatic weapons (usually from drug gangs) and in


Hiding from yourself: the struggle to open up about mental illness

Many benefit from the support of friends and family

It took five suicides in 12 months for students to start speaking out about their experiences with mental illness. In blog posts, Daily Pennsylvanian op-eds, student groups, UA committee meetings and more, students made it obvious that mental health is an important and widespread concern.

But the movement only began in the wake of the student deaths — beforehand, few people were sharing stories of mental illness in an open forum.

Although each person’s experience with mental illness is unique, many tend to have one thing in common: a fear that they are not living up to the expectations set by themselves and others. For many, the journey to recovery involves findingPreviews began Oct. 25. Mitchell and Mazzie, vets of Ragtime, lead the company as former spouses who are performing -- and sparring -- in a musical version of The Taming of the Shrew.Michael Blakemore (City of Angels, The Life) directs, Kathleen Marshall (Encores!) choreographs.

Roger Berlind and Roger Horchow are producing the musical, which hasn't seen a Broadway production since the original, in 1948. The classic score, considered Porter's finest and most dramatically integrated, is studded with now-standard tunes such as "So in Love," "Wunderbar," "Why Can't You Behave?," "Always True to You (in My Fashion)," "Too Darn Hot" and more. The musical has been slightly revised since 1948. The character of Harrison Howell, fashioned after political consultant Bernard Baruch, has been reconceived as a military officer, Gen. Harrison


Experimental purification of two-atom entanglement.
Entanglement is a necessary resource for quantum applications--entanglement established between quantum systems at different locations enables private communication and quantum teleportation, and facilitates quantum information processing. Distributed entanglement is established by preparing an entangled pair of quantum particles in one location, and transporting one member of the pair to another location. However, decoherence during transport reduces the quality (fidelity) of the entanglement. A protocol to achieve entanglement 'purification' has been proposed to improve the fidelity after transport. This protocol uses separate quantum operations at each location and classical communication to distil high-fidelity entangled pairs from lower-fidelity pairs. Proof-of-principle experiments distilling entangled photon pairs have been carried out. However, these experiments obtained distilled pairs with a low probability of success and required destruction of theTimeline of the 2000 Fijian coup d'état

__NOTOC__
 Timeline (2000-2001)
 May: 19, 20, 26, 27, 29, 30.
 June: 7, 20.
 July: 4, 6, 7, 9, 12, 13, 27.
 November: 2, 15
 March 2001

May 19, 2000
A group led by George Speight takes Prime Minister Mahendra Chaudhry and others hostage in the Parliament building of Fiji in Suva.
Speight names Timoci Silatolu interim Prime Minister.
The President, Ratu Sir Kamisese Mara, denounces the coup, and declares a state of emergency.

May 20, 2000
The military and police pledge loyalty to Mara.

May 26, 2000
Fifteen soldiers and two officers defect to the coup.

May 27, 2000
The rebels try to break the siege.  Gunfire is exchanged.
President Mara dismisses Mahendra Chaudhry and appoints Ratu Tevita Momoedonu as Prime Minister in his place.  Momoedonu holds office for only a


A Nashville couple whose home burned down after a hoverboard caught fire has filed a lawsuit against Amazon.

Brian and Megan Fox bought a hoverboard for their children for Christmas last year. It burst into flames on January 9. The fire destroyed "virtually all their personal belonging in a manner of minutes," and nearly killed their 16-year-old daughter and 14-year-old son, according to the couple's complaint (PDF).

The offending hoverboard was purchased through an Amazon marketplace store called "W-Deals" and was supposed to contain an "original Samsung advanced battery," but it allegedly didn't. The Foxes say W-Deals is a sham entity with a registered address of an apartment building in Brooklyn, New York. Inquiries sent to the address weren't responded to.

The Tennessean interviewed the couple's lawyer, who said that Tennessee'sescape from the second floor in order to get away from the fire, with their father breaking the fall in one case. Both kids were cut up and required stitches, and Brian Fox fractured two bones in his elbow and sprained a wrist.

Amazon declined to comment on the matter.

Hoverboards, which are really self-balancing scooters, were a hot gift item last year, but they've been plagued by complaints since then. In July, the Consumer Product Safety Commission recalled about 500,000 hoverboards from the US market. Amazon and Target both suspended hoverboard sales in July.


an atmosphere which gradually bled away over a really really long time, so that the creatures would gradually develop the systems it needed for living in an environment without an atmosphere. There it lived happily until something happened and the planet started to break up (maybe a new star was born near by?), scattering the creatures out into space, where they fed on the shattered remains of their planet, before moving on.
One thing that would have helped them is if they also received energy from starlight, and so developed giant solar collector fins that they could deploy, which by chance also worked really well as solar sails once they were let loose.
Once again being in a stellar nursery would be a good thing as the outward pressure wouldCarlos Núñez Muñoz

Carlos Núñez Muñoz (born 1971) is a Galician musician and multi-instrumentalist who plays the gaita, the traditional Galician bagpipe, Galician flute, ocarina, Irish flute, whistle and low whistle.

Life and career
Nuñez was born in 1971 in Vigo, Galicia. He began playing the bagpipes when he was eight years old. In his early teens, he was invited to play with the Festival Orchestra of the Festival Interceltique de Lorient in Brittany. He studied the recorder at the Royal Conservatory in Madrid, Spain and quickly gained stature as a young virtuoso. He met Paddy Moloney of The Chieftains and performed with the band two years later, becoming referred to as the "7th member" of the band. He appeared on their Grammy-winning Santiago, which focused on Galician music and included


Business at the Yarmouth International Airport is taking off in a new direction.

Instead of trying to revive regular passenger service, the people who oversee the airport are looking for more grounded economic options.

Right now, that includes leasing the facility's 10,000 square-foot hangar to a Hollywood production company for The Lighthouse, a fantasy horror film starring Willem Dafoe and Robert Pattinson.

The film crew started construction of the set on Monday and planes stored in the space have been moved to two smaller hangars at the airport.

"I think the production will help boost the visual impact ... and the importance of this airport," said Leland Anthony, warden of the Municipality of the District of Yarmouth.

Willem Dafoe is starring in The Lighthouse, a movie about a Nova Scotia lighthouse keeper inthe early 20th century, which is being filmed in the Yarmouth area. (Valerie Macon/Getty Images)

There haven't been regular passenger flights to the airport, jointly owned by the Town of Yarmouth, the Municipality of the District of Yarmouth and the Municipality of the District of Argyle, in about a decade.

Those municipalities have spent years trying to find a way to bring back the service. Last year, it was determined that the airport, with its two runways, requires an estimated $6 million in upgrades to meet Transport Canada standards for passenger service.

"Certainly the leadership of the airport has moved away from this idea that this will be a passenger service airport," said the airport's interim manager Alain Muise.

"They haven't abandoned the idea altogether, however, they understand that most of the


excited about the film industry's interest in the site, he said he also hopes to bring more aerospace tenants and owners on board.

In 2017, the airport saw some 1,000 flights in and out, most of which were emergency related. (Michael Gorman/CBC)

The Yarmouth airport costs the three municipalities roughly $700,000 a year, Anthony said.

In 2017, the airport saw some 1,000 flights in and out, most of which were emergency related, such as the air ambulance LifeFlight, Canadian Coast Guard and military aircraft.

"There's this understanding that there's no activity at the airport and there's actually a lot of activity at the airport," Muise said.

The airport is vital to the area, agreed Anthony.

"It is a link to the rest of Nova Scotia in the case of an emergency. It is athat found that 55% of those polled believed "The U.S. Constitution establishes a Christian nation." The questions that poll asked aren't as detailed as those you suggest; I'd love to see a poll like that, too. Here is the 2007 data.

The General Social Surveys asked God-and-country questions (at least one). These items are analyzed in "America as a “Christian Nation”? Understanding Religious Boundaries of National Identity in the United States" by Jeremy Brooke Straughn and Scott Feld in the journal Sociology of Religion. Here's the abstract:

AbstractThough predominantly Christian since the time of its founding, the United States has become more religiously diverse in recent decades. Yet since the mid-1990s, the proportion of Americans who see their country as a “Christian nation” has reportedly increased. Though initially paradoxical, these


Resident arrested for alleged drunk driving in New Bedford

Aug 21, 2017

A Dartmouth man was arrested after nearly striking two officers with his vehicle on August 20, police said.

New Bedford Police arrested Logan McNamara, 32, of 130 Horseneck Road, after observing him driving above the speed limit near Union Street. He nearly struck two officers that were standing in the street and trying to grab his attention, police said.

Police tailed McNamara with lights and sirens, eventually stopping him on Park Street, according to a police log. An investigation determined that McNamara was under the influence.

McNamara was charged for operating under the influence of liquor, reckless operation of a motor vehicle, negligent operation of a motor vehicle, and speeding.Third baseman Travis Shaw slugged the first two home runs of his major league career and had four RBIs as the Boston Red Sox overcame another shaky start from Joe Kelly in an 11-7 win over the Tampa...

Zoning proposal remains divisive in Derry

By ADAM SWIFTUnion Leader Correspondent

DERRY - The planning board is coming closer to a consensus on changes to the town's general commercial district along Rockingham Road, but a number of property owners are still upset by changes that they feel could limit the uses of their properties.

Earlier this year, the planning board held several workshop meetings on a proposed change to an office/medical/business zone for the current general commercial zone in anticipation of public water and sewer coming to the area. Planning and town officials undertook


the proposed changes as a way to enhance the development of the district.

That change was scrapped, however when many of the property owners objected to the proposed exclusion of gas stations and automobile sales and service businesses in the district.

In an effort to take the property owners concerns into account, the board has begun looking at keeping the district zoned general commercial while considering the possibility of a buffer zone between automotive businesses.

In addition, the planning board also wanted to begin consideration of whether it should allow single-family homes in the district and whether the town would consider mixed-used overlay districts for some of the larger properties along Rockingham Road.

At a workshop meeting last week, the majority of planning board members polled stated they were in favor ofremove (single-family homes) as a permitted use, their use goes from a lawful use to a permitted non-conforming use. It would have a significant impact on at least 10 homes in that area."

Sheldon Wolff noted that at least 50 people from the area had signed petitions protesting the potential zoning change.

"You are limiting and removing the rights of property owners," Wolff said.

He said the town should not discriminate against automotive businesses.

However, Philip Abirached, owner of the Metro Mart plaza and Shell station on Ryan Hill said he was in favor of the buffer zones for automotive businesses.

While most of the planning board members said they were in favor of buffer zones from 1,000 to 2,000 feet, board member Darrell Park said he would rather see no buffer zones.

"Personally,


PHOENIX — Former Arizona Rep. Don Shooter, who was from expelled from his office earlier this year after breaking sexual harassment policies, has filed to run for state senate, the Arizona Secretary of State’s office confirmed Wednesday.

Matt Roberts, a spokesman for Secretary of State Michele Reagan, told KTAR News 92.3 FM that Shooter has submitted the necessary signatures to run for the position.

Candidates needed to turn in at least 474 signatures by 5 p.m. on Wednesday in order to run as a Republican for the legislative office. Roberts said Shooter turned in nearly double — 828.

Shooter filed to run for Legislative District 13, which encompasses part of southern Arizona. He held the seat from 2013 to 2017 before serving in the House.

Shooter will join a small Republican primary:At least two candidates — Brent Backus and Sine Kerr — had filed to run for the Republican party, while Michelle Harris was the lone Democratic candidate, according to the Secretary of State’s office.

Shooter floated another state Legislature run as recently as Tuesday, saying it was willing to serve at the statehouse again if a small group of Republicans can gather enough petition signatures for him to qualify for the ballot.

The Arizona House voted to expel Shooter in February, following an extensive investigation that found the Arizona Republican violated House policy numerous times when interacting with multiple women.

Shooter’s misconduct was first made public after state Rep. Michelle Ugenti-Rita, who is also a Republican, accused him of behaving inappropriately toward her over a period of years. At least three


am an American and was stationed on the base in Keflavik for two years before it was closed. I thoroughly enjoyed my time there and made some great friends who I still keep in touch with on a regular basis.

For those wanting to know the best time to visit; My grandmother visited me there at the age of 80 and we had the best time seeing all the country has to offer. If you are concerned about the cold visit in late July through August. She was a retired librarian turned artist and had to see every piece of art in Reykjavik.

We visited all the museums and while driving through the city one day we passed a restaurant where she recognized the name from some literature she hadno questions asked.

All male members of the deer family, including elk, moose and reindeer (caribou), grow a new set of antlers each year’from scratch, in just a matter of months’then shed them at the end of the annual mating season. The ability to regenerate such large appendages each year is unique to this family among mammals and rare in the animal kingdom as a whole (horns, in contrast to antlers, are permanent and cannot be regrown). Understanding how it happens could have significant implications for human medicine, particularly in the fields of wound healing and organ regeneration.
As you know I’ve been a Hollywood stuntman and director for over 30 years and during my stunt man career I have accumulated many injuries along with aches, pains and arthritis. Since


239 Kan. 221 (1986)
718 P.2d 1302
JOHNSON COUNTY MEMORIAL GARDENS, INC., Appellant,
v.
CITY OF OVERLAND PARK, BOARD OF ZONING APPEALS OF THE CITY OF OVERLAND PARK, and ED FICKES, Appellees.
No. 58,476
Supreme Court of Kansas.
Opinion filed May 2, 1986.
Michael J. Gallagher, of Wassberg, Gallagher & Jones, of Kansas City, Missouri, argued the cause, and Thomas M. Franklin, of the same firm, and Charles D. Kugler, of Vasos, Kugler & Dickerson, of Kansas City, Kansas, were with him on the brief for appellant.
Henry Cox, assistant city attorney, argued the cause, and Rod L. Richardson, and Thomas D. Billam, of Wallace, Saunders, Austin, Brown and Enochs, Chartered, of Overland Park, were with him on the briefs for appellees.
Edwin P. Carpenter, of Hiatt & Carpenter, Chartered, of Topeka, was on the amicus curiae brieffor Kansas Cemetery Association.
The opinion of the court was delivered by
HOLMES, J.:
Johnson County Memorial Gardens, Inc., a Kansas *222 corporation, appeals from an order sustaining defendants' motion for summary judgment in an action by Memorial Gardens for an order of mandamus and other relief. The case was submitted to the court on stipulated facts which will be greatly summarized herein.
Johnson County Memorial Gardens, Inc., (Memorial Gardens) owns and operates a cemetery by the same name situated on thirty-five acres of land in Johnson County, Kansas. Memorial Gardens has owned the cemetery since its inception in 1950. The subject property was initially located outside the city limits of Overland Park, Kansas; however, it now lies within the city by way of annexation which occurred in 1968. At that time


application for a special use permit.
On June 23, 1983, Memorial Gardens filed an appeal from the decision denying the building permit to the Board of Zoning Appeals. That appeal was rejected by the city zoning board after an August 17, 1983, hearing.
Appellant then commenced this civil action in the District Court of Johnson County against the City of Overland Park, the Board of Zoning Appeals of the City of Overland Park, and Ed Fickes as the code administrator for the city. In its petition Memorial Gardens sought (1) an order of mandamus directing the code administrator and the city to issue a building permit, (2) reversal of the zoning board's order requiring the acquisition of a special use permit, (3) a determination that the city zoning ordinances didDURHAM, NC, September 5, 2017 -- The Council for Entrepreneurial Development (CED) today announced that Governor Roy Cooper is scheduled to appear at the CED Tech Venture Conference on Tuesday, September 19 at the Raleigh Convention Center to give opening remarks to conference attendees. Following Governor Cooper, Steve Nelson, Co-Founder of Carbon, Inc., will host a fireside chat with John Doerr, Chair of Kleiner Perkins. Doerr’s appearance at the CED Tech Venture Conference, to be held September 19-20 in Raleigh, is his first time ever speaking in North Carolina.

John Doerr and his partners at Kleiner Perkins strive every day to find, fund, and accelerate the success of truly disruptive entrepreneurs. John has backed the very best – including Larry Page, Sergey Brin, and Eric Schmidt of Google; Jeff