Contents Introduction to Perspectives on Identity, Migration, and Displacement 2 I-Chun Wang and Steven Tötösy de Zepetnek Part One: Identity and Migration Distance, Culture, and Migration in Ancient China 5 Chin-Chuan Cheng Sui and Tang Princess Brides and Life after Marriage at the Borderlands 11 Jennifer W. Jay The Hybridities of Philip and Özdamar 25 Sabine Milz The Ambivalent Americanness of J. Hector St. Jean de Crèvecoeur 48 Susan Castillo Ethnicity and Nationhood in Achebe's Arrow of God 58 Pao-I Hwang The Migration of Gender and the Labor Market 74 Anders W. Johansson and Maria Udén Migration, Diaspora, and Ethnic Minority Writing 86 Steven Tötösy de Zepetnek Part Two: Identity and Displacement Cosmopolitanism in Zhu's Ancient Capital (Gudu) 99 Yu-chuan Shao British Muslims and Limits of Multiculturalism in Kureishi's The Black Album 111 Shao-Ming Kung (Im)migration and Cultural Diasporization in Garcia's Monkey Hunting 127 Jade Tsui-yu Lee Documentary Photography on the Internment of Japanese Americans 139 Hsiu-chuan Lee Interculturalism and New Russians in Berlin 163 Giacomo Bottà From Diaspora to Nomadic Identity in the Work of Lispector and Felinto 182 Paola Jordão Part Three: Thematic Bibliography Selected Bibliography of Work on Identity, Migration, and Displacement 198 Li-wei Cheng, Steven Tötösy de Zepetnek, and I-Chun Wang Index 208 Introduction to Perspectives on Identity, Migration, and Displacement I-Chun Wang and Steven Tötösy de Zepetnek Culture and cultural expressions including literature and art contain many examples of life experiences related to migration and diaspora and in these texts we find elaborate descriptions — explicit and implicit — of matters and perspectives about and related to identity in all its formations and problematics. Migration and diaspora result in the problematics of assimilation and hybridity and in postcolonial scholarship, in particular, attention is paid to the concept of migration termed "Creolization" on the ground that cultural contact, cultural transmission, and cultural transformation result in the creation of new cultures. For example, Salikoko S. Mufwene suggests that Creolization is a social process and argues that in the process of Creolization language learning parallels the problematics of multiple identities because interactions and boundary crossings weave the patterns of identity ("Creolization is a Social, not a Structural Process," Degrees of Restructuring in Creole Languages. Ed. Ingrid Neumann-Holzschuh. Amsterdam: John Benjamins, 2000. 65-84). According to Douglas S. Massey, the four periods in the history of international migration include the mercantile period that lasted from 1500 to 1800 BC, the period of European industrial migration after World War I, and the period of post-industrial migration since the 1960s (Worlds in Motion: Understanding International Migration at the End of the Millennium. Oxford: Oxford UP, 1998. 1-2). And Milton Sernett postulates that migration is a "theme of enduring historic significance" (Bound for the Promised Land: African American Religion and the Great Migration. Durham: Duke UP, 1997. 1). Migration and diaspora are results of a multitude of social, political, and economic circumstances which, in turn, result in social, economic, and cultural marginalization. In Western history and culture, the expansion of the Roman empire caused migration as soldiers moved to conquered areas and movement of peoples such as the Germanic and Slavic tribes and clashes of cultures, as well as confrontations between ethnic tribes were common. In the Age of Exploration the Atlantic slave trade resulted in the movement of people within Africa and forced migration of large numbers of people. And the nineteenth century culminated in ethnic diasporas and the displacement of migrant workers throughout the Western world with the twenty-first century continuing global migration of peoples between continents resulting in much conflict cultural, social, political, etc., and this can be seen in a variety of cultural expressions. The articles in the volume at hand are selected and peer-reviewed studies from National Sun Yat-sen University's Center for the Humanities and Social Sciences 2008 international conference Perspectives on Migration, Nationhood, and Ethnicity, as Perspectives on Identity, Migration, and Displacement 3 Ed. Steven Tötösy de Zepetnek, I-Chun Wang, and Hsiao-Yu Sun well as peer-reviewed articles following a general call for papers. The volume is divided in Part One: Identity and Migration with the articles "Distance, Culture, and Migration in Ancient China" by Chin-Chuan Cheng, "Sui and Tang Princess Brides and Life after Marriage at the Borderlands" by Jennifer W. Jay, "The Hybridities of Philip and Özdamar" by Sabine Milz, "The Ambivalent Americanness of J. Hector St. Jean de Crèvecoeur" by Susan Castillo, "Ethnicity and Nationhood in Achebe's Arrow of God" by Pao-I Hwang, "The Migration of Gender and the Labor Market" by Anders W. Johansson and Maria Udén, and "Migration, Diaspora, and Ethnic Minority Writing" by Steven Tötösy de Zepetnek, in Part Two: Identity and Displacement with the articles "Cosmopolitanism in Zhu's Ancient Capital (Gudu)" by Yu-chuan Shao, "British Muslims and Limits of Multiculturalism in Kureishi's The Black Album" by Shao-Ming Kung, "(Im)migration and Cultural Diasporization in Garcia's Monkey Hunting" by Jade Tsui-yu Lee, "Documentary Photography on the Internment of Japanese Americans" by Hsiu-chuan Lee, "Intercul- turalism and New Russians in Berlin" by Giacomo Bottà, and "From Diaspora to Nomadic Identity in the Work of Lispector and Felinto" by Paola Jordão, and in Part Three "Selected Bibliography of Work on Identity, Migration, and Displacement" by Li-wei Cheng, Steven Tötösy de Zepetnek, and I-Chun Wang. Work published in the volume is intended for both scholars and a general readership interested in comparative aspects of migration in literary, historical, photographic, and filmic expressions of migration, displacement, and identity. Author's profile: I-Chun Wang teaches English literature at National Sun Yat-sen University. Her interests in scholarship include comparative literature, Chinese and Taiwan drama, and English Renaissance drama. Among her recent publications are Gendered Memories (Studies in Comparative Literature 28), Xing Bie yu Jiang Jieh (Gender and Boundary), East Asian Cultural and Historical Perspectives, and Identity Politics: Early Modern Culture. She is currently working on Renaissance travel literature. Author's profile: Steven Tötösy de Zepetnek works in comparative cultural studies and media and communication studies. For lists of his publications see <http://docs.lib.purdue.edu/clcweblibrary/totosycv>. He is editor of the Purdue UP humanities and social sciences quarterly CLCWeb: Comparative Literature and Culture <http://docs.lib.purdue.edu/clcweb>, the Purdue UP series of Books in Comparative Cultural Studies, and the Shaker Publisher series of Books in Comparative Culture, Media, and Communication Studies. Part One Identity and Migration Perspectives on Identity, Migration, and Displacement 5 Ed. Steven Tötösy de Zepetnek, I-Chun Wang, and Hsiao-Yu Sun Distance, Culture, and Migration in Ancient China Chin-Chuan Cheng Abstract: In his paper "Distance, Culture, and Migration in Ancient China" Chin-Chuan Cheng explores the concept of distance, travel, and migration in ancient China. During the times of the Spring and Autumn and the Warring States (770-221 BC), most of the vassal states were in present-day Henan province and nearby regions of the Central Plains within a radius of some 700 kilometers of Luoyang. It is in this region where for example poems and songs were gathered and compiled in the Book of Odes and thus the culture of the Central Plains was formed. Places beyond the Central Plains were considered frontiers and were regarded as culturally primitive. In the ensuing years of Chinese dynasties including the Tang, Song, and Yuan, imperial courts often relegated high officials to towns and cities at least 700 kilometers away from the capital. However, this requirement with regard to distance was never mentioned in any decree or judgment of law. Cheng postulates that the said implicit rule of distance explains a number of factors with regard to geographic considerations in many activities and events in Chinese history and culture. Formation of the Central Plains The earliest record of the term "Middle Kingdom" occurred in the inscription on the bronze utensil He Jun unearthed at Jiacun, Baoji, Shaanxi in 1963 (see Wang). The utensil was made during the West Zhou Chengwang rein (1042-1020 BC). The inscription says that the king would rule from Chengzhou, the center of the country. Chengzhou was the city Luo, present-day Luoyang, Henan. During the Chengwang rein, the capital was Zongzhou also called Hao near present-day Xi'an, Shaanxi. Geographically speaking, Luo indeed was in the center of the states of China in the period. The maps I used to establish the relationships of distance and locations of oral transmission and exile I am discussing in my article was produced with the ArcView GIS 3.3 (2002) software by ESRI: Environmental Systems Research Institute, a geographic information system based on historical data taken from Qixiang Tan's The Historical Atlas of China and maps at the Academia Sinica. The geographic information system allowed me to measure the distance between any points and the result of my measurements was that the vassal states were all located within a radius of 700 kilometers from the center Luo. In my article "Distance of Oral Transmission and Geographic Range of Human Interaction" I discuss a number of marriages between nobles of Zhou, the Spring and Autumn, and the Warring states on the basis of the inscriptions on bronze utensils. As gleaned from the inscriptions, many girls of the noble families in the Han and Hui river areas went north to marry nobles. The correlation of the 6 Perspectives on Identity, Migration, and Displacement Ed. Steven Tötösy de Zepetnek, I-Chun Wang, and Hsiao-Yu Sun location of the girls' families and the location of the families the girls married into shows that the longest distance of the two locations rarely exceed 700 kilometers, thus supporting my hypothesis of a built-in self-regulative pattern of migration which I postulate to be a phenomenon of early Chinese society and culture. The Spring and Autumn and the Warring states saw a flourishing of literature, philosophy, and culture in general. Many lasting thoughts and writings were formed during this period and the Book of Odes, for example, contains a wealth of songs and poems from the various states of the Central Plains and the book became one of the canons for the next two thousand years in China. On the map I generated as explained above, I drew a line between Chengzhou (Luo) and Qin and 650 kilometers indicated the distance between these two locations. Another line indicates 760 kilometers between Chengzhou and Qi. These distances show again that migration was within a radius of 700 kilometers from the center at Luo and thus I argue that these states with the phenomenon of geographical distance formation within which migration occurred resulted in social and cultural development. Further, based on the implied self-regulation of the distance of migration within the Central Plains, areas outside of 700 kilometers away from Luo were considered culturally less well developed frontiers. In consequence, I postulate that this implicit self-regulation of migratory distance permeates Chinese history and societal and cultural development. Following my postulate, I examine the concept of distance in oral transmission during the Han dynasty, the occurrences of exile as punishment and instances of law during the Tang, Song, and Yuan dynasties in order to test my postulate. Distance of oral transmission Written documents or printed books can be transported to distant places. Orally transmitted stories, however, have to rely on human interaction to traverse from one place to another. In ancient times when there were no technical devices of transmission, human contacts performed in orality were the major means of the circulation of information and knowledge. The said circulation of information and knowledge can be considered in terms of geographical distances as a major factor in human interaction. The Fengsu Tongyi by Ying Shao (ca. 153-196 AD) of the Han dynasty recorded many stories heard from various places. Ying Shao, a native of present-day Henan, was an official in Luoyang for some time before he took up a position in Taishan, Shandong. We Perspectives on Identity, Migration, and Displacement 7 Ed. Steven Tötösy de Zepetnek, I-Chun Wang, and Hsiao-Yu Sun can assume that he heard many of the stories when he was in Luoyang and thus we can measure the distances of oral transmission between Luoyang and the places where the stories occurred. In the maps I generated I measured the straight-line distance between Yunzhong and Luoyang and found that the length was about 644 kilometers. This distance was one of the largest on the map. I thus concluded that the upper limit of the range of human interaction during that time was about 700 kilometers. Now we turn to the Tang, Song, and Yuan dynasties to show that the distance of 700 kilometers was an important consideration when sending government officials into exile. Exile in the Tang, Song, and Yuan dynasties The Tang dynasty produced much great literature and scholarship but many scholars and poets were exiled for one reason or another. Here is a list of exiled scholars and poets with the distance of their exile from their residence indicated: Han Yu (768-824) from Jingzhao Fu (Xi'an) to Chaozhou (Guangdong): 1,400 Km; Liu Zongyuan (773-819) from Jingzhao Fu (Xi'an) to Liuzhou (Guangxi): 1,090 Km; Liu Yuxi (772-842) from Jingzhao Fu (Xi'an) to Pozhou (Zunyi, Guizhou): 750 Km; Yuan Zhen (779-831) from Jingzhao Fu (Xi'an) toTongzhou (Daxian, Sichuan): 370 Km; Bai Juyi (772-846) from Jingzhao Fu (Xi'an) to Jiangzhou (Jiujiang, Jiangxi): 850 Km; Li Deyu (787-849)from Jingzhao Fu (Xi'an) to Yazhou (Haikou, Hainan): 1,600 Km. Their locations of exile indicate the radius of 700 kilometers around the capital Jingzhao Fu (Chang'an); however except Yuan Zhen the exiled scholars were sent into exile more than 700 kilometers away from the capital. This can be explained because the Tang Dynasty greatly extended its borders. During the rein of Tang Taizong (627-649) it was recorded in the Tang dynasty history that the territory covered 9,511 li (4,755 km) from East to West and 16,918 li (8,459 km) from North to South. Of note is that the banished scholars were not sent to border regions but to places in the culturally less developed areas within the country, that is, outside of the Central Plains. Exile, culture, and migration The states of the Central Plains — the areas around and those south of the Changjiang River — were rapidly developing in terms of economy after the armed rebellion led by An Lushan and Shi Siming in 755 and thus the southern prefectures had high percentage of