Collectivism symbolizes Japanese culture for many people in the world including Japanese themselves. The “collectivistic Japanese” are alleged to have the following characteristics: They feel at ease only in a group; they merge into their group and thus lack individuality and autonomy; they are indistinguishable from one another; they conform to their group and cooperate with the group members even at the sacrifice of their own individual interests; their obedience to their group leads to the hierarchical authoritarian society. However, these characterizations are mostly based on casual observations and personal experiences instead of systematic acadmic investigation. In psychology, nevertheless, two influential studies generalized the contrast between Western culture and Japanese culture in collectivism and individualism to the contrast between Western culture and all the other cultures.

This volume’s introduction traces the longstanding interdigitation between American literature and sexuality studies broadly imagined, mapping the inseparability between queer American literature and the history of sexuality. In so doing, it offers an institutional history of gay and lesbian studies, queer studies, and trans studies and grapples with the theoretical question of how to understand queer American literature. Examining the mutual imbrication of “queer,” “American,” and “literature,” it provides an overview of the volume’s theoretical investments, conceptual choices, and organization in order to introduce the reader to the volume as a whole.

Since the founding of the United States in the late eighteenth century, Americans have rooted their national identity in their relationship with the wider world. America’s geopolitical position, its civilizing mission, its identity as the home of a chosen people, and its security requirements have shaped not only Americans’ external relations but also their very sense of themselves and who they are in a world of other peoples.

American nationalism has of course had several other sources than the outside world.1 The virtue of republican self-government – what might be identified as “civic nationalism” – has been an obviously powerful font of America’s self-identity, particularly the ways in which Americans have seen themselves as different, even superior, to other countries.

The aim of this book is to provide a linguistic description of borrowings in informal American English and to serve as a practical resource documenting this type of language. These foreign-origin expressions, comprising both slang and colloquialism, constitute a vibrant sociolinguistic phenomenon resulting from language contact, and function as an important yet rarely discussed lexical contribution to American English. Their significance stems from the sociolinguistic significance of informal language in the United States, the strong presence of borrowings in American speech reflecting the immigrant nature of the country and the growing role of ethnic minorities, as well as the increasingly common use of this type of lexicon among larger segments of American society.

This chapter examines representations of American land and labour in the late nineteenth century as a complex engagement with the georgic mode. US writers used georgic representations of economic, technological and imperial expansion to promote widely divergent visions of the ideal citizen and worker, from the virtuous husbandman of Thomas Jefferson’s Notes on the State of Virginia (1785) to the bean-hoeing intellectual of Henry David Thoreau’s Walden (1854). Although the georgic mode represents themes central to US cultural history, it is not merely a celebration of industry and labour; like Virgil’s Georgics, which holds out the promise of progress in a fallen world but shows the human and environmental costs of the hard work it seems to promote, US adaptations of georgic illuminate the destructive aspect of agricultural labour and the moral ambiguities of imperial expansion and racialized labour.

Wallace’s public image is of an insular and profoundly American figure, whose work is strongly aligned with US postmodernist heritages and persistently categorized in geographical and national – even regional – terms. Wallace himself invited and directed many such interpretations, referring constantly to his Americanness. However, as numerous scholars have noted over the years, this US-focused lens obscures the many global threads that run through his writing. This chapter explores the European traditions that influenced Wallace, focusing particularly on German and Russian writers and philosophers. Drawing lines between Wallace and Goethe, Dostoyevsky, Kafka and Hesse among others, the chapter explores some of the specific forms of aesthetic inspiration he took from European traditions. Paying close attention to formal techniques within Wallace’s prose allows us to see the particular literary devices he felt free to appropriate within his own context. The political implications of such appropriations are carefully examined, as are questions relating to what Wallace might justifiably have expected his readers to notice or else be unaware of. Building on the work of Jacobs, Boswell and Den Dulk, among others, this chapter argues for the centrality of European literature as a crucial context in which to interpret Wallace’s work and to come to terms with his formidable literary achievements.

Functional psychology was less a system than an attitude that valued the utility of psychological inquiry. Assuming a philosophical underpinning from the pragmatism of William James and Charles Sanders Peirce, functional psychology fit well into the pioneering spirit of America. From its beginning, functional psychology had a clear emphasis on applying psychology to individual and social improvement, as was evident from the works of Münsterberg, McDougall, and Hall. The tradition of British natural science and evolutionary theory was integrated into psychology in the views on adaptation championed by the Chicago functionalists, such as Dewey, Angell, and Carr. Mental testing and the study of human capacity constituted important areas of investigation among the Columbia functionalists, represented by Cattell, Thorndike, and Woodworth. Although its reaction to structural psychology kept functional psychology from developing a systematic alternative model of psychological inquiry, this phase of American psychology resulted in two critical benefits. First, functionalism firmly entrenched the new science of psychology in America and imposed on it a particular American orientation toward applied psychology. Second, functional psychology provided a necessary transition from the restricted context of structural psychology to more viable models of psychology, permitting the science to progress.

The third force movement, grounded in the principles of existential philosophy, focuses on the individual in quest of identity, values, and authenticity. The nineteenth century writings of such figures as Kierkegaard, Nietzsche, and Dilthey formed the background for the view of the person as alone and dehumanized. The twentieth century works of Sartre, Camus, and Jaspers offered further expression to the basic state of anxiety and absurdity. The personalism of Emmanuel Mounier and Karol Wojtyła reintroduced the person within psychology. The methodological writings of Husserl and Heidegger contributed to the development of phenomenology as a means of investigating the holistic character of human experience. The combined existential–phenomenological psychology was an application of a new orientation in clinical settings, by such psychologists as Merleau-Ponty and Binswanger. In America, the humanistic viewpoints of Allport, Bühler, Maslow, May, and Rogers agreed generally with the European movement, and a center of existential-phenomenological psychology emerged at Duquesne University. Although it did not generate a comprehensive alternative to behaviorist formulations, the third force movement has exerted an impact on clinical applications, especially in therapeutic efforts.

Behavioral psychology was immediately preceded by the reflexology of Russian physiology and the associationism of Thorndike. Physiological reflexology received a sound foundation with the works of Sechenov and Bekhterev, but it was Pavlov who proposed a comprehensive theory of conditioning. Watson’s behavioral formulation defined stimulus and response elements as the substitute to rid psychology of residual mentalistic constructs. Watson’s contemporaries, Holt, Weiss, Hunter, and Lashley, soon restored to behaviorism critical psychological activities. The logical positivist movement expressed an operational spirit and insured the initial success of the behaviorist model. Behavioral psychology expanded beyond the original formulations of Pavlov and Watson. Contemporary reflexology in Russia and in nearby countries expanded to include a wide range of psychological and physiological problems, led by such eminent scientists as Vygotsky, Luria, Konorski, Asratyan, and Beritashvili. In the United States, behaviorism moved through several intellectual stages, through the contributions of Guthrie, Tolman, Hull, and Skinner. A major application of behaviorism was the behavior modification model in clinical settings. Contemporary behaviorism remains a dominant but diffused force in psychology.

The era of the American Revolution was as critical for African American women as it was for Black men and for White Americans who gained their independence from Great Britain. Black women’s various efforts to escape bondage have been viewed as ancillary in the letters and diaries, biographical accounts, and legal proceedings historians often used to support arguments based on analysis of enslaved men or on factors that prevented women from fleeing slavery. Black women’s freedom was intertwined with the movement for American independence, and African American women influenced the military conflict and were powerfully influenced by its outcome.

Although enslaved Black women were marginalized and faced many obstacles to freedom during the Revolutionary era, they asserted their claims to freedom through fugitivity as they invoked the same philosophical arguments of liberty that White revolutionaries made in their own fierce struggle against oppression. At stake in this discussion of fugitive women is demonstrating that Black women’s resistance in the form of truancy and escape were central components of abolitionism during the Revolutionary Era. Thousands of women of diverse circumstances escaped bondage despite their status as mothers and wives. In fact, motherhood, freedom, love and family propelled Black women to escape bondage during the Revolutionary Era; a time when the chaos of war made women’s flight possible due to the breakdown of oversight and colonial authority.

Chapter 2 is an examination of the pre-Revolutionary period. This chapter examines the flight of a mulatto woman named Margaret Grant who escaped slavery in Baltimore, Maryland in 1770 and 1773. This chapter examines the meaning of freedom through a delineation of acts of self-emancipation and places the story of Margaret in the context of the wider Atlantic world. Ideas about freedom are in many ways fruitful to investigate when analyzing the experiences of enslaved women. Bond women expressed their thoughts about freedom in private and public discourse throughout the era of slavery. Their involvement in conspiracies and acts of resistance such as running away is evidence of their willingness to fight for freedom no matter what the outcome. Margaret’s story stands as a microcosm of the lives of other fugitive women in pre-Revolutionary America. Indeed, enslaved women such as Margaret were a dynamic force when measured against the contingencies of Revolutionary America. They gave definitive significance to the concept of fugitivity despite their fragmented histories and the historical fracturing of their identities.

Chapter 3 examines the ideas of the American Revolution and places fugitive slave women at the center of analysis. The impact of Dunmore’s Proclamation and the Philipsburg Proclamation are examined. From plantations, women escaped to cities and towns, North and South, fleeing poverty and malevolence. After the Philipsburg Proclamation, 40 percent of runaways were women. There were regional variations and similarities. In the South, enslaved women pursued refuge in Spanish Florida and with British troops during the Southern Campaign; in the Chesapeake, enslaved women fled to Pennsylvania and other Northern destinations often seeking refuge with British troops in the process of escaping; in the North and New England, fugitive women sought refuge with the British. In each of these regions, fugitive women also endeavored to pass as free women in urban spaces. Indeed, throughout the Revolutionary Era, enslaved women advanced their liberation through flight. The Revolutionary War bolstered the independence of Black women, gave them increased access to their families with whom they fled, and greater autonomy in their daily lives once they reached safe haven.

North Korea and posthuman superheroes rarely share discursive space. One reason: North Korea - the Democratic People’s Republic of Korea (DPRK) - is often imagined as a pre-posthuman Cold War relic. Another reason: it may seem wrong, even blasphemous, to discuss posthumanism and superheroes vis-à-vis a regime that systematically violates human rights. While mindful of such realities, I believe posthumanism can refresh overly rehearsed scripts surrounding the DPRK. The vocabulary of posthumanism (e.g. Donna Haraway’s “cyborg”) and posthuman characters from science fiction (e.g. the instantly legible superhero Spider-Man as well as the less legible Korean American Spider Lim in Richard Powers’s novel Plowing the Dark) can provide new approaches to North Korea’s “otherness” and “post”-DPRK refugees. Moreover, superheroic icons and posthumanism can address a new American art of DPRK origin such as the artwork of Song Byeok and Sun Mu. Finally, posthumanism and superheroes must narrate Korea’s future beyond trauma, war, and division. It is time for us to uproot, fruitfully, kimilsungia and kimjongilia from their rotting namesakes. Let them grow wild in the Korean Demilitarized Zone (DMZ). How might these organisms mutate? Dear Korean and Korean American artists and writers: let us now respond.

“Intimacies and Animacies: Queer Ecologies in Asian American Literature” interrogates ideologies that define and govern notions of gender, race, bodies, and nature in Nora Okja Keller’s Comfort Woman and Shani Mootoo’s Cereus Blooms at Night. This chapter explores not only how culturally constructed concepts of filth, decay, and normalcy are mobilized against certain subject positions, but the ways in which these marginalized subjects survive through a radical affiliation and re-orientation to more-than-human natures. Drawing on queer theory’s commitment to destabilizing ideological institutions that structure normative gender and sexual relations, and ecofeminism’s attention to how patriarchal structures overlay the commodification and exploitation of the natural world, this chapter explores the ways these Asian North American authors theorize human-nature relationships in opposition to logics of domination and violence. Suggesting that the fecund, chaotic domicile of Mala Ramchandin in Cereus Blooms at Night offers an articulation of queer space and reading the ingestion of soil, earth, and dust by Comfort Woman’s Kim Soon Hyo as queer incorporation, this chapter examines the oppositional orientations to subjectivity and place that these texts offer.