579:: the claim to have better access to a culture and to know what it is really about in all its complexity." Chow challenges these faithfulness arguments by exploring how they interfere with the potentially useful process of clarification that can arise when converting a text from one cultural situation to another. Chow sees the clarification as providing the opportunity for obscured cultural practices to become more "visible as a cultural construct." When reviewing her ideas, Steintrager argues that Chow's discussion of assumptions about faithfulness in cultural translation contentiously highlights how postcolonial studies remains bound to close reading and faithful interpretation, without considering the power of simplification.
548:", because the individual only simulates ethnicity in reaction to the social pressure placed on that individual to fulfill a certain ethnic role. Also, Chow describes how often the individual who provide the coercion are not of the hegemonic culture, but rather members of ethnic communities. Ethnic individuals become the main source of criticism for other individuals not being "ethnic enough". Thus, for Chow, identification of individuals as "ethnic" can become a tool for belittling amongst individuals of minority cultures as well as a means of maintaining the hegemonic subjugation of those individuals.
457:, and cultural theory derived from Stuart Hall. In particular, though Chow's research started in literary studies, her later work broaches larger academic concerns, similar to those negotiated by poststructuralist critical theorists. However, even while comparing her work to poststructuralist critical theory, Bowman says that Chow rethinks the concept that post-structuralist arguments need "always make things more complicated," instead trying to make these ideas more manageable. As part of her deconstructionist approach, she is concerned with the problems of
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521:. One of her central concepts concerning the ethnic subject states that the individual becomes ethnic through the pressure created by social systems to do self-confessional literature, or literature that seeks to explore one's own ethnicity. Through this idea, she challenges the conventional idea that these self-confessional writings can create ethnic liberation. In her book,
324:. She received a doctorate in Modern Thought and Literature from Stanford University in 1986. In 1996, she became a professor in the Comparative Literature Program at the University of California, Irvine. Later, she became Andrew W. Mellon Professor of the Humanities at Brown University. She has led a seminar at the
308:, Chow explores the problematic assumptions about non-Western cultures and ethnic minorities within the context of academic discourse as well as in more public discourses about ethnic and cultural identity. Her critical explorations in visualism, the ethnic subject and cultural translation have been cited by
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When minority individuals think that, by referring to themselves, they are liberating themselves from the powers that subordinate them, they may actually be allowing such powers to work in the most intimate fashion from within their hearts and souls, in a kind of voluntary surrender that is, in the
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surrounding postcolonial and other critical theory. The following subsections highlight some of Chow's interventions acknowledged by scholarly literature. The first section, looking at visuality and visualism, explores how individuals are converted into symbols or signs, one of her main themes. The
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discourses, Chow also uses the idea of visualism to critique the popular concepts of women. For Chow, society consigns women to being visual images. Emphasis on the aesthetic value of women prevents the women from controlling their own relationship to the world, reinforces their position as other
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is the act of presenting cultural objects in another culture while deliberating explaining the elements of the object which are culturally specific to their original culture. In the words of translation critic James
Steintrager, Chow challenges "the claims made on behalf of cultural expertise
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One of Chow's major critiques of modernity relies on the idea of visualism. Visualism is the conversion of things, thoughts or ideas into visual objects, such as film or charts. Chow builds her ideas from the scholarly discourse on
Visuality. She relies on two theorists concepts of visuality:
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highlights two important ways in which Chow has affected scholarship: first, she has helped diversify the research agenda of
Chinese Studies scholars by problematizing the concept of "modern" and modernity, introducing gender issues, and bringing mass culture to studies of Chinese culture and
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Within her work, Chow doesn't see ethnicity as a necessary classification. Rather Chow describes ethnicity as construct created by discourse which is rooted in the impulse to classify and understand the world in the terms of images. Thus for Chow, ethnicity and the creation of the
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second section focuses on the use of signification as it applies to an ethnic subject and how that ethnic subject feels they must represent themselves within society. The third explores how a concept of representation, authenticity, influences how scholars construct translations.
381:, Alvin Ka Hin Wong called Chow's critical activities as mostly about "provocation" in which she forces new conversations in various scholarly areas, such as the study of Chinese culture, theories of cross-cultural contact and Western critiques of modernity.
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to evoke a stereotyped ethnicity from individuals. In describing this stereotyped ethnicity, she focuses on how individuals must act "authentic" in representing an ethnic culture or they become the focus of criticism. Thus society
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individuals to perform ethnicity, but the individual only imitates a certain standard of authentic ethnicity because of the coercion created by the larger society. Chow calls these performance of ethnicity
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published by
Columbia University Press. Bowman also provided editorial support for two issues of academic articles focused entirely on Chow. Volume 20, issue 4 of the journal
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Rey Chow's work has also been collected, anthologized and received special recognition in a number of academic spaces. Paul Bowman collected a number of her essays in the
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Chow has made important contributions to a number of fields. When analyzing the impact of Rey Chow's work for an article in the journal
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thus dehumanizing them and creates an act of violence upon them. Thus, Chow thinks feminists should critique the visuality of women.
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In addition to publishing a number of academic articles and translations, Chow has published the following books:
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Chow's writing challenges assumptions in many different scholarly conversations including those about literature,
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Steintrager, James A (2010). "Hermeneutic heresy: Rey Chow on translation in theory and the 'fable'of culture".
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end, fully complicit with the guilty verdict that has been declared on them socially long before they speak.
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Chow was born in Hong Kong. She went to high school in Hong Kong and received a bachelor's degree at the
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Sentimental
Fabulations, Contemporary Chinese Films: Attachment in the Age of Global Visibility
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Chow has served on the editorial board for a number of academic journals and forums, including
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Pourgouris, Marinos (2010). "Rey Chow and the hauntological spectres of poststructuralism".
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and the United States, she has taught at several major
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Primitive
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Bowman, Paul (2010). "Editorial: Rey Chow, postcoloniality and interdisciplinarity".
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The Age of the World Target: Self-Referentiality in War, Theory, and
Comparative Work
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as well as
Heidegger critique that in modern culture everything “becomes a picture”.
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Using the above-mentioned approach, Chow has made significant interventions in the
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Frow, John (2010). "Hybrid disciplinarity: Rey Chow and comparative studies".
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Bowman, Paul (September 2010). "Rey Chow and
Postcolonial Social Semiotics".
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Writing Diaspora: Tactics of Intervention in Contemporary Cultural Studies
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Woman and Chinese Modernity: The Politics of Reading Between West and East
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was devoted to exploring Rey Chow's works as they relate to the field of
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One of the central ideas for many critical theorists is the idea of the
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Not Like a Native Speaker: On Languaging as a Postcolonial Experience
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Encountering Development: The Making and Unmaking of the Third World
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A Face Drawn in Sand: Humanistic Inquiry and Foucault in the Present
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obscure the ideological and institutional stakes in the rhetoric of
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explores the interdisciplinary application of her concepts to
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Bowman, Paul (September 2010). "An interview with Rey Chow".
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Ethics after Idealism: Theory – Culture – Ethnicity – Reading
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For Chow then, the self-confessional literature allows the
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Entanglements, or Transmedial Thinking about Capture
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The Protestant Ethnic and the Spirit of Capitalism,
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Sentimental Fabulations, Contemporary Chinese films
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824:. Stanford University. 18 July 2013
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688:. Columbia University Press, 2002.
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962:. Columbia University Press
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109:Institutions
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1473:1957 births
1232:Works cited
1141:, xii-xiii.
931:: 189–191.
616:By Rey Chow
414:differences
348:Paul Bowman
310:Paul Bowman
22:family name
1407:Categories
1108:"Masthead"
862:8 February
828:25 January
763:References
230:Zau1 Leoi5
1396:143221257
1367:145745014
1338:144679506
1309:143190013
1220:9 October
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1118:23 August
1092:23 August
1051:23 August
1026:23 August
1003:144107257
966:8 October
945:155078788
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768:Citations
473:Visualism
396:semiotics
290:ethnicity
263:Hong Kong
216:Jāu Léuih
71:Education
1159:Chow in
1137:Bowman,
806:25 April
782:Bowman,
694:. Rome:
594:Rey Chow
498:feminist
486:biopower
369:(2002),
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247:Rey Chow
224:Jyutping
195:Zhōu Lěi
135:Rey Chow
37:Rey Chow
758:, 2021.
748:, 2014.
738:, 2012.
728:, 2010.
718:, 2007.
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662:, 1995.
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1363:S2CID
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1196:S2CID
999:S2CID
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494:other
434:Signs
1267:ISBN
1246:ISBN
1222:2012
1120:2017
1094:2017
1053:2017
1028:2017
968:2012
864:2012
851:ISBN
830:2014
808:2011
786:, x.
278:film
259:film
257:and
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26:Zhou
1384:doi
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