The Rey Chow Reader

Edited by Paul Bowman

New York: Columbia University Press, 2010

1. The Age of the World Target: Atomic Bombs, Alterity, Area Studies
1. To terrorize the other, one specializes in representation, in the means of display
and exhibition. (9-10) 在战争中，表征是吓唬他者的一个方式。
2. The challenge was too fundamentally disruptive to the administrative and
instrumentalist agendas so firmly routinized in area studies to be accepted by its
practitioners. As a result, Said’s attempt to link an incipient neo-colonial discourse to
the history of area studies was almost immediately belittled, dismissed, and ignored.
(17) 萨义德的书从根本上颠覆了区域研究的基本框架，所以他将区域研究的历
史和新殖民主义话语进行联系的做法被忽视。
3. The truth of the continual targeting of the world as the fundamental form of
knowledge production is xenophobia, the inability to handle the otherness of the
other beyond the orbit that is the bomber’s own visual path. (17) 不断将世界作为知
识产出的基本形式，其本质在于恐外，不能把握住自我视野之外的他者。

2. The Postcolonial Difference: Lessons in Cultural Legitimation

1. The most important part of Foucault’s argument is that “knowledge” itself is not a
given but rather an outcome of shifting historical relations of representation. (27) 福
柯最重要的观点就是：知识是表征的历史关系不断转变的结果。
Specifically, these relations involve two parallel, though seemingly paradoxical, sets
of developments. The first is an increasing exactitude that accompanies the scientific
objectification of the world. (27) 历史关系涉及到两条矛盾的发展线路。其一是对
世界的科学客观化。
The attempt to render the world as a knowable object is paralleled by increasingly
abstract, theoretical processes of explanation and justification - in what I have been
referring to as cultural legitimation. (27) 对世界的抽象、理论性解释，即文化合法
化。
2. The intensification of abstract theoretical processes, too, must be seen as
inseparable from the historical conditions that repeatedly return the material
benefits of such processes to European subjectivities. (27) 抽象的理论化过程和欧
洲的主体性有关。

3. From Writing Diaspora: Introduction: Leading Questions

1. The difficulty facing us, it seems to me, is no longer simply the “first world”
Orientalist who mourns the rusting away of his treasures, but also students from
privileged backgrounds Western and non-Western, who conform behaviorally in
every respect with the elitism of their social origins (e.g., through powerful
matrimonial alliances, through pursuit of fame, or through a contemptuous
arrogance toward fellow students) but who nonetheless proclaim dedication to
“vindicating the subalterns.” (41) 我们所面对的难题不仅是第一世界的东方学姐，
还有特权阶级的学生，他们在行为上和精英保持一致。

4. Brushes with the-Other-as-Face: Stereotyping and Cross-ethnic Representation

1. The inevitability of stereotypes in cross-ethnic representation. (49) 跨族裔表征中
刻板印象的难以避免
2. The understanding of stereotypes: it is an encounter between surfaces rather than
interiors. (51) 刻板印象产生于表面的接触。
3. Insofar as stereotypes are generalizations that seek to encapsulate reality in
particular forms, they are not essentially different from the artificial or constructed
makeup of all representations. Where stereotypes differ is in the obviousness and
exaggeration of their reductive mode - the unabashed nature of their mechanicity
and repetitiveness. (51-52) 刻板印象在本质上和人造的标准没有任何区别。它强
化了 reductive mode。
4. The potential, and hence danger, of stereotypes is that they are able to conflate
these two realms of representational truisms - the conventional and the formulaic,
on the one hand, and the creative and the original/originating, on the other. (52) 刻
板印象的潜力和危险就在于：它将两种表征的 truisms 结合，其一是传统的、格
式化的，其二是创造性的、原创的。
5. As Dyer puts it, “it is not stereotypes . . . that are wrong, but who controls and
defines them, what interests they serve”. (12) 刻板印象本身没有错，真正重要的
是谁控制、定义它。

6. The Politics of Admittance: Female Sexual Agency, Miscegenation, and the

Formation of Community in Frantz Fanon
1. There is no community formation without the implicit understanding of who is and
who is not to be admitted. (57-58) 共同体的形成需要知道谁应该纳入，谁不该纳
入。
2. (1) Admittance in the most physical sense of letting enter. (58) 物理意义上的进
入。
(2) Closely connected with recognition and acknowledgment. (58) 承认和接受
(3) There is admittance in the sense of a confession. [...] a surrender of oneself in
reconciliation with the rules of society. (58) 个人接受社会的规则。
3. Following Marcel Mauss’s theory of gift-giving as what sustains the equilibrium of
power in tribal society, Lévi-Strauss reads women as the gifts in the kinship system:
women are exchanged between families so that kinship as an elaborate network can
function. (62) 斯特劳斯认为女性是亲戚关系中的 gift，女性作为 gift 在家族中进
行交换，从而保持亲戚关系网络。
4. Even though they facilitate communication and thus community relations, women
themselves are not considered as initiators of communication or active partners in
community formation. (62) 即便女性促进了交流和共同体的关系，她们都不会被
视为交流的 initiators。
5. The most outstanding feature in the postcolonized situation is not one group of
men and women (and the problem of sexuality within their community), but the
conflictual relations between the colonized subject, his own ethnic/racial community,
and the lingering effects of the colonizer. (63-64) 后殖民化的情境中最突出的特点
是被殖民者、其种族群体和殖民者的历史遗产之间的对抗关系。