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This paper challenges the apparatus of knowledge in the reproduction of the nationalist narrative of historical trauma that leads to the making of exclusive nationalism and unequal citizenship, particularly in East and Southeast Asia. I take the case of the 1965-66 genocide in Indonesia as an example to illustrate how the cultural trauma that took place in the Cold War Era had marked the turning point for follow-up nation-building and the cooperative distortion of the past through the politics of denial. This phenomenon does not happen only in Indonesia but also in other countries in the Northeast and Southeast Asia. The post-event juridical reform after these historical traumas established the foundation of national constitutions and planted the seeds of unequal citizenship in these countries. The legal practices of the post-colonial modern states repeat colonial strategies, and technique of governmentality reproduces itself through the education system at all levels. I want to suggest that to go beyond ideological borders and avoid the vicious circles of knowledge reproduction requires an innovative educational model of trans-local and critical pedagogy in the form of curricular decolonization. It aspires for a type of the university beyond the borders, beyond the walls. Through a trans-local, interdisciplinary, and cross-referencing critical studies, we then can attend to both the local but also the regional and global contexts. I also want to argue that such a model should bridge university and society to assist us in practicing epistemic decolonization to challenge the current cultural consensus.

The article presents the interview with fighter Manie (Jong-Man Choi). Topics icnlude the most challenging condition for these workers in South Korea is the double burden they face as minorities, and the large number of illegal migrant workers in South Korea is caused by the absence of a governmental system for labor migration until 2004.

The article focuses on migratory movements challenge narrow conceptions of regionalism, the pressing of borders, the bearings of home all suggest a questioning of the geographical and political coordinates that furnish the analytical units of area studies or world politics. Topics icnlude the intention is not to enclose experiences of migrant life and struggle within a strict regional frame, and the contributions that engage with migrant struggles across locations in contemporary Asia.

This paper addresses the question of bio-politics that regulates and shapes people into different forms of life in today's societies, particularly in the post- 1989 neoliberal capitalist conditions that we can observe in China. I call it the aestheticization of neoliberal capitalism. My concern in this paper is with the aestheticization of the neoliberal capitalism that was manipulated and executed by the contemporary States. I shall discuss the double cycle of the use and consumption of bodies in the artistic labor through my reading of a contemporary Chinese artist Xu Bing (1955- ). The primary process of the uses of the bodies by the State, the polis, took us to the question of the forms of life under the dictate of the political economy as discussed by Giorgio Agamben, and the question as to how and why human life, through the uses of bodies, is shaped, measured, calculated, regulated and processed into various forms of life. In order to think the power of life or the potential of life that would not be always already administered and distributed according to the reason of the polis, I juxtapose François Jullien's formulation of the concept of shi (potential, inclination, tendency) that he derived from classical Chinese philosophy with the Western concept of potentia/potestas as well as from the ancient Chinese philosopher Zhuangzi; and I discuss the possibility of a new critical and political use of body through the politics of aesthetics as this possibility presents itself in Xu's work. [ABSTRACT FROM AUTHOR]

An excerpt of the open forum between Professors Harry Harootunian, Moishe Postone and Joyce C. H. Liu, during the International Workshop "Marxisms in East Asia" organized by the National Chiao Tung University in Taiwan in June 2012, is presented.

Wang Guowei's translations of utilitarian ethics and education theory reveal clearly the role that he played at Education World and as a Chinese intellectual. His participation in the public discourse fit into the plans of Luo Zhenyu both at the journal and later at the Ministry of Education of the late Qing government. Those theories of ethics and education Wang and Luo introduced became the main axis of Chinese ethical thought throughout the twentieth century; they defined the terms in which the subject related to society or the state. This essay points out that, during his exploration of the limits of Western and classical Chinese ethics, Wang's own philosophical writings at the time analyzed the limitations of dualism in the ethical discourse both in the West and in Chinese classical philosophy. Wang demonstrated a critique of utilitarianism and life-ism that was popular at the time. As well as a critique, he also developed an aesthetic and ethical view: no-life-ism. [ABSTRACT FROM AUTHOR]

The aim of this paper is to discuss the contrasting hermeneutics concerning the concept of psyche among the late Qing intellectuals. Late Qing intellectuals developed a mode of hermeneutics that viewed xin li, or "psyche force," as utilizable, tamable, self-adaptable (in the manner of electricity) and capable of evolving. Also, the "weak mind" has to be exercised as a muscle and all socalled "vile thoughts" must be erased. This Christianized version of the psyche descends, at least in part, from some of the vast range of western knowledge which was introduced into China during the modernization movement, mostly through second-hand translations (based on Japanese translations), as well as through translations by the missionaries in China. John Fryer's Zhixin mianbingfa (A Method for the Avoidance of Illness by Controlling the Mind), published in Shanghai in 1896, was the first text that introduced the term xin li into the Chinese contexts and represented the emblematic text of this trend of hermeneutics. Liang Qichao fully absorbed this mode of interpretation and elaborated the concept of xin li in such a way that this utilizable and tamable force of psyche could be governed and exercised so as to save the nation and to create a new people. Tan Sitong, though a close friend to Liang Qichao and a member of the Hundred Days' Reform in 1898 and died as a martyr, held a totally different concept of xin li. In his Buddhist-inspired vision of the xin li, the force of psyche was presented as void, a site for "microappearing- disappearing," that was possible of subverting any fixed nominal system. This paper discusses the political implications in Tan's anarchistic vision of xin li. This paper argues that Lacan's topological formulation of the psyche and ex-sistenceas well as Alain Badiou's concept of void and the force of subtraction can help us explicate the radicality of Tan's notions of the psyche. [ABSTRACT FROM AUTHOR]