Here was our second podcast which featured THX1138 and me discussing “The Relevance of Frank Chin.” Since THX has a PhD and wrote a thesis on Asian American literature, it was actually me interviewing him on his ideas about Frank Chin, masculinity, and the future of Asian American literature. There are very few people who have THX’s knowledge about Asian American literature, so it was good to hear. In addition to talking about Chin, THX also talks about Asian American activism and feminism. Again, it was one of our early podcasts, and so you’ll hear us tripping as we try to throw the mic back and forth. We learned later on to trust in Apple and to use the built-in mic instead, which is what you heard in our Olympic podcast and Activism podcast. Enjoy!
On a side note, the music that THX chose was called 44th Street or something. The irony! THX did, however, pick it for the music and not the name.
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Byron,
I think it’s totally awesome that you guys are moving forward and advancing the dialogue through podcasting. If you at some point make it a regularly scheduled show I would definitely like to dial in so that we can exchange ideas.
I don’t think live conversations are necessarily better than written rhetoric, but the fundamental problem with written rhetoric, when you’re trying to advance knowledge and exchange ideas, is that there is zero cooperation when it comes to written rhetoric. In order for activism to be complete, actual conversations are needed, right alongside written editorials and articles, and I’m really happy to see you guys pushing that forward through your podcasts.
-William
Agreed! One good thing about blogging/writing is that it helps one to lay out your philosophy, which may harder to do with just speaking. So by using both, we can maybe move ahead.
Byron,
I just finished listening to this podcast. The one part that really got my attention was when you asked what Frank Chin’s specific recommendations were in order for Asian American men to get themselves out of the emasculated stereotype. I think you already know what my answer for that is– to get better with women! But I was a bit uncertain as to what THX’s, or Frank Chin’s ideas were. There was something in there about “acknowledging the chinese railroad worker” as a positive male image, but I am not sure how implementing this in my life would make me less emasculated. However, being good with women (as I am now), and feeling love from a woman that I’ve never felt before in my life quite definitively makes me feel far from emasculated. Also, when I walk into a lounge and socialize with women and white men feel afraid that I’m going to “steal” their girlfriends, trust me, I also feel anything but emasculated in those situations as well.
So, would you be able to go back to THX and try to clarify that one point?
-William
William,
THX is going to be on our podcast tomorrow, so I can ask him afterwards. Or we can ask.
One thing that I will say is that knowing the history of the railroad worker serves a function that being “good with women” doesn’t. If you know the history of the railroad workers, you know your history, which means you understand the interplay of race and the foundation of white-Asian race relations in this country. It means you understand how certain stereotypes developed, such as the idea that Asian life is cheap, and you can better strategize in order to mobilize cultural forces to replace these stereotypes with something healthier. Flirting with women won’t get you that. In fact, concentrating solely on flirtation from a racial standpoint almost puts you in a permanently defensive position. Think about how we talk to PUA’s and how they always say, “I was oppressed, but now I’m fighting back” or something to that effect. It’s defensive.
Again, it goes back to the whole question of what you concentrate on. William, if you have the time, please read, “The Game” by Neil Strauss. I’m interested in what you think of Tom Cruise’s comments to Style. Cruise comments on how it’s a waste of time to study pick up because you could accomplish so much more by focusing on real achievement–acting, building a brand, etc. in Cruise’s case. I don’t think Tom Cruise has problems attracting women, and Style himself acknowledges this.
Just one pertinent comment to this thread–Frank Chin is the activist. He invented a form of literature, and is perhaps the greatest Asian American civil rights leader of the 20th century. I’ve met the guy in person, and I can assure you that he has no trouble attracting anyone–no trouble at all, regardless of race. He’s brilliant. Think of all the time he would’ve wasted if he were a PUA. Think of how far behind WE ASIAN AMERICANS would be if FC had been a PUA.
This is what I’m referring to when I say that PUA is like a remedial class. It never gets to the more advanced stages. Agree? Disagree?
William: Remember, Frank Chin is a writer. The railroad worker thing is a trope that Chin uses to claim an empowered vision of Asian American masculinity in his writing.
Chin doesn’t really provide a list of specific things A, B, C that the average AA guy should do to become “non-emasculated.”
Instead, in his writing, he explores these issues in a more philosophical manner. I would read his essay “Racist Love,” as he talks about Asian American culture, identity, and sexuality in a raw, visceral way that was groudbreaking at the time–and in many ways still is today.
http://chintalks.blogspot.com/2008/08/racist-love.html
So what can one take from Chin’s work? The importance of creating an autonomous Asian American identity and culture.
In terms of the emasculation (for men) or exoticization (for women) issues, the problem is that mainstream America imposes on Asian people a definition of who we should be–through the subtle but powerful socializing forces of the media and society as a whole.
Chin’s answer is to reject this Mainstream-defined identity and create a different Asian American identity, in a collective way.
This is one critical difference between his vision and that of an Asian American PUA.
The latter is based upon primarily promoting individual self-improvement.
The former is based upon promoting a broader collective community empowerment.
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