Yellow
Peril: Reconsidered by Paul Wong
Yellow
Peril Reconsidered is a national touring exhibition of photography, film and
video work by twenty-five Asian Canadians. This essay by the curator is one of
six essays in the catalogue that accompanies the exhibition.
Yellow
Peril: Reconsidered is a diverse selection of experimental and documentary
photo, film and video work produced by Asian Canadians. It includes artists and
producers of Chinese, Japanese, Korean, Vietnamese, and Filipino origins. This
grouping of twenty-five artist’s works, collaborations and community projects
represents the voice of new immigrants and of those who have been here for many
generations.
The
exhibition and publication focus on specific works that reflect Asian Canadian
sensibilities. I have defined “Asian” by the colour of our skin and the
geographic regions it implies. The ways in which we have been depicted, treated
and consequently viewed by others in the new World are different form those of
other visible minorities: Blacks,
Natives and Indo-Canadians.
Asian
Canadians have been excluded from contemporary art and from the production of
film and television projects. As visible minorities, we have historically faced
numerous racist obstacles such as the Head Tax, imposed on Chinese immigration
from 1885 to 1923, the Exclusion Act which prevented new immigration from 1923
to 1947, and the internment and deportation of the Japanese during WWII. These
and other legislative acts prevented earlier generations from obtaining equal
rights in Canada, such as voting, land ownership, education. They also
legitimized popular racism against the yellow hordes. This in turn created an
inferiority complex that has helped shape behavioral practice within our
communities, and the way our community is viewed in the New World by the
dominant culture.
Behavioral
codes include “try hard not to be noticed” and “be subservient to white
people.” They are also evident in the ongoing stereotypical portrayal of Asian
women in popular media as either being Susie Wongs or Geisha Girls. Further
laws denied Asian workers access to skilled labour jobs. Asians were relegated
to physically dangerous positions building the CPR (Canadian Pacific Railway)
and to low paying jobs such as fish canning, sewing in sweat, shops, operating
laundries, farming and domestic labour. To insure that the population did not
grow, women and children were not allowed to immigrate. To insure that Asian
businesses did not prosper, they were discouraged from hiring white workers.
As late
as 1947, Prime Minister MacKenzie King stated: “The policy of the government is
to foster the growth of the population of Canada by the encouragement of
immigration… The essential things is that immigrants be selected with care, and
that their numbers be adjusted to the absorptive capacity of the country. There
will, I am sure, be general agreement with the view that the people of Canada
do not wish, as a result of mass immigration, to make a fundamental alteration
in the character of our population. Large-scale immigration from the Orient
would change that fundamental composition of the Canadian population.”
Although
this Order in Council P.C. 2115 was finally repeated in 1956, the sentiment it
expressed is still common today.
Despite
the hardships, legal, semi-legal and illegal immigration continued. Asians
created elaborate methods to take advantage of the widely-held belief that “all
Orientals looked the same” to unite families and bring in new immigrants.
Asians were silenced by the constant threat of deportation. Forces within and
outside the community encouraged them “not to be outspoken and to be
law-abiding.” Asians had to prove themselves to be as good as whites.
Incredible pressures were placed upon the native-born children to be fully assimilated
Canadians and to strive for success in the “prestigious professions” of
doctors, lawyers and accountants.
The Asian
community is made up of many different, and often oppositional, factions
separated by class, politics and religion just like any other community. The
indifference that Asian communities in
the new World have toward alternative art and to support or recognition of the
contributions being made by non-conventional Asian Canadians is no coincidence.
Community leaders within minority groups tend to be extremely conservative.
They often reflect the racist and oppressive attitudes of the dominant culture
back onto their own, once again proving that they are just like the dominant
voice. Entry into the community is difficult at best.
In general,
few Asians venture into the field of contemporary art practice. Those who do,
make fully assimilated “Eurocentric” work or choose to work in traditional
forms or commercial art areas. In recent years, more Asians have been visible
in the art milieu. This is especially noticeable while visiting art colleges.
With this marked increase of participations by Asians we are slowly beginning
to see works that address and question issues of race within a dominant white
society.
Despite
what we are taught to believe in Canada, it is appalling how far behind the
United States and the United Kingdom we are in the development of “minority
programs.” The ongoing and unresolved bilingualism problem in Canada leaves
little room or no monies, political energies, commitment or media attention for
other cultural issues. This inability to recognize “others’ directly, and
perhaps intentionally, suppresses our voices.
The idea
of multiculturalism is in an infant stage of development. The Canadian
Multiculturalism Act, which became law on July 21, 1988, requires that all
departments and agencies of the federal government make multiculturalism part
of their policies and programs. Multiculturalism is perceived as a “catch
phrase,” yet another “ism” not to be trusted, a buzz word used as a rallying
point by the politician of the month, the deputy ministers and lifers
(government employees), who interpret policies to insure that their jobs
continue.
Most
federal and related agencies are just staring to begrudgingly deal with this problem.
It is the intention of Yellow Peril to contribute in a positive way to these
discussions before policies and programs are defined. The exhibition and
publication present critical views by Asian Canadians. To be understood, we
must first be seen and be heard.
It is
only now that we are beginning to see and to define ourselves. We have all
learned about Western culture and, in the art world, how to appreciate the
banalities of the Euro avant-garde. These are the standard upon which we base
our opinions.
It is a
racist practice to judge marginalized work and new ideas that have never been
given the opportunity to evolve. When confronted by work that is different, we
don’t understand because we do not know how to see. When viewing work that is
critical of the dominant culture, we get offended because it is about us. When
seeing work that is clearly and intentionally “reverse racism,” we get
reactionary and defensive. It’s called a taste of your own medicine. The
unfortunate part is that we usually dismiss work of this nature as being “not
art” and being too “specific.” It is institutionalized racism that allows these
types of well-meaning qualifications to spew out of the mouths of so called
non-racist white middle class liberals. I have spoken with those types who have
rebuked my curatorial intentions by stating that “I was just as white, if not
whiter, than they were.” I have been called a “banana Asian,” yellow on the
outside and white on the inside. What makes me even angrier is the denial of
our cultural possibilities by other Asians. It is the institutionalized racism
that permeates our everyday lives. It has oppressed people to the point where
they automatically censor whole parts of their histories in order to function
in society. While researching and developing the exhibition, I spoke with many
Asian artists who chose not to be a part of this exhibition because their work
didn’t reflect on “Asian Canadian sensibility,” or they did not want to
participate in something that would stigmatize them as being Asian artists.
Although
we are grouped together as one single “visible minority,” the language and
cultural problems within our specific ethnic groups are enormous. There is
hostility and misunderstanding between native and non-native borns, the assimilated
and the not-so assimilated, those who native tongue is English or those whose
is not.
I have
also spoken with white artists who felt excluded from the process, arguing that
they were as well informed, if not better, on the issue and had a stronger
Asian sensibility than many of the artists in the exhibition. After all, they
had spent many years in the Orient and were fluent in several dialects. They
fail to see that the process of self-discovery they say they support for
Asians, leaves no room for European colonialists.
This
assumption is predicated on the hierarchical condition in which non-Asians
(Asianphiles) embrace non-Canadian born Asians as the real thing. They embody
the exotic, they fit more neatly into colonial expectations. Asianphiles’
tendencies include hurling themselves at “things Asian” and gaining
enlightenment through appropriating the hip elements of Eastern religions.
Asianphiles are the collectors of Asian artifacts. They festoon themselves with
curios, the trinkets of an imperial past. The current fascination is to watch
the art world competing to embrace the “genuine Chinese” artist, to be the
first one on gallery row to show off the “dissident artist” who boldly
denounces the evils of communism.
This
exhibition features the real views of the Asian New World. The focus in on the
use of photography, film and video (the communication and information mediums).
The tools of mass media and popular culture are the authoritative and principle
voices for government and multinational corporations. Film, video and
photography are the popular languages of our time and thus represent the most
possibilities for innovations and ruptures. They are the 20th
century forms that offer these artists the best potential to “define”
themselves. They have not automatically been pigeon-holed into conventional
modes of representation. In order to make new or radical statements, one must
use new and radical means. These are the very media that have appropriated our
culture and our heritage. The artists in Yellow Peril have set out to reclaim
images that are theirs.
The
Yellow Peril logo uses a commercial available typestyle known as Chinatown.
Other similar typefaces are called Chopstick and Fantan. We are reclaiming
stereotype sign language as ours and repositioning it to mean far more than a
Chinese Canadian restaurant logo or too much starch on your collar.
Throughout
the exhibition, various themes emerge. Food is at the centre of Daisy Lee’s The Morning
Zoo and Anthony Chan’s Chinese Cafes
in Rural Saskatchewan. From the growing and selling in Morning Zoo to the cooking and serving in Chinese Cafes, these works focus on the stories of ordinary people.
The
reproduction capabilities of photography, film and video have attracted artists
and producers engaged by the potential for wider distribution and access to a
broader public. Several photo projects are book works. Melanie Boyle has
produced I Have Always Loved the Romance
of Travel in an accessible form. The 24-page book is available for $1. The
book was originally produced in 1988 using photocopier on rice paper. Each book
was handsewn together. The work is based
upon her first travels to China. The use of the inexpensive form fits her
bewildered innocence of culture shock.
Stories by Benjamin Chou is a one-off
24-page accordion book. Stretching out twenty feet, it is exhibited laying flat
and cannot be handled by the viewer. The accordion book is designed to be
displayed or handled preciously. The intimacy of the family album suits the
format.
The Yellow Poem Project by Nhan Nguyen is a 24-page book
of photo-collages using current colour photocopier methods. Although the book
is in an edition of thirty, he will produce each book only as they are ordered.
Each book is sold virtually for the cost of printing. Like Boyle, this is a
first photo book work. Both consider themselves painters.
Nguyen is
of Filipino/Vietnamese descent. He left Vietnam several months before the fall
of Saigon. He learned more about the Vietnam War here than when he was there.
His knowledge of these events and of history is informed by the images of mass
media. His collages use those images to restructure his history. Many of the
collages are about looking-Asians looking at Asians, Asians looking at
Westerners. The juxtapositions of similar points of view clarifies the
indifference, not the objectivity created by mass media. Being Vietnamese, he
is constantly reminded about the war. There is an underlying assumption that he
is directly responsible for it and the shaming of America.
America
is still trying to cope with that defeat, which is being defined by the endless
stream of Hollywood films that continue to portray the Vietnamese as unsavoury
gooks and savages. Meanwhile the white or black American is portrayed as a big,
camouflaged, sensitive sort of throbbing manhood. Feeling bad is predicated on
feeling good.
Much of
the Vietnamese population in Canada is, in fact, ethnic Chinese. Although born
in Vietnam, many were expelled in retaliation for China’s aggressive acts on Vietnam’s
borders. These actions were directly related to the Vietnamese occupation of
Cambodia. Nguyen’s presence in the exhibition reminds us that we are not all
here in the “land of opportunity” by choice.
The sense
of loss is met head on in a number of works including Ruby Truly’s The Journey, Jay Hirabayashi’s
performance Rage and in the complex
offering of Midi Onodera’s The Displaced
View. These artists are Canadian-born Japanese. They carry the effects of
the generation born after internment, growing up in the unspoken silence
created by parents protecting them from the ugly truth. Truly left Hawaii and
came to Canada as an act of protest over US involvement in Vietnam, and to
further distance her past. Her video, The
Journey, is a haunting work on the fear of returning to confront the
(un)known. In Rage, Hirabayashi
concocts an angry fusion of dance, theatre, music and history to portray the
emotional response to the Japanese having been branded as “enemy aliens.”
The Displaced View touches upon many issues: wanting
to grow up white, being isolated from other Japanese, growing up unable to
understand of speak Japanese. The film explores these gaps by framing three
generations of Onodera women. It is in English and Japanese, with only the
English segments subtitled in Japanese. By not translating the Japanese to
English, the non-Japanese speaking viewer shares the isolation felt by the
filmmaker.
Tamio
Wakayama is a documentary photographer. Furusato
is the story of his search for identity as he journeys from rural Ontario in
the 60s, to the Civil Rights Movement in the American South, to the plight of
Native peoples across Canada, to Japan, and finally, to his birthplace,
Vancouver.
I have
included the work Silence Into Silence
because it represents work being produced by community organizations to be used
within those communities. The tape produced by L’Amite Chinoise de Montreal is
a dramatic fiction in Cantonese and English, and consciously not in French. It
is a feminist work from a non-conventional viewpoint. It is an unusual
co-production with Videographe and directed by three non-Asians. Silence Into Silence speaks of the
difficulties of assuming one’s voice.
Jin-me
Yoon’s installation work (Im)permanent
(Re)collection addresses the packaging and displaying of culture as nifty
artifacts. The work is a mix of her family snapshots, icons of Korean culture,
and that of American imperialist points of view. The work questions who
represents history.
Ubiquitous China by Laiwan is bout the problem of
language and its assumptions based on race. She asserts that the perpetuation
of the English language constitutes the ongoing colonization of our cultures.
This colonization is most evident in the case of the Vietnamese language in its
written form. In forty years of European/American invasions, the language is
now entirely based on the French alphabet. Its previous form, using Chinese
characters, is barely known even to scholars.
Writing
forms the basis of scripts for films and videotapes, the use of text occurs
throughout the exhibition. Jim Wong-Chu is a photographer, writer, poet,
broadcaster and activist. He has played a pivotal role in the development of an
Asian Canadian identity. I have included five poem scrolls and the
photo-triptych Iron Chink. It depicts
a machine of the same name, built in Victoria in 1909 to replace the Chinese
worker in the fish canning industry. It was promoted as being able to clean up
to fifty fish per day, thereby replacing about six Chinese labourers.
Many of
the artists in this exhibition use nom de plumes or have had their names changed legally. They have done so for
varying reasons. Jim Wong-Chu is a “paper son,” a term describing the practice
used to enter Canada or the US using another’s papers or that of a deceased relative.
At the age of three, Jim Wong-Chu came to Vancouver. He was given to and
adopted by an uncle. Wong-Chu is made from two clan names. Another example is
Ruby Truly, who was born Linda Ansai. Truly was a stage character that she
developed and Ruby the name of a mountain in BC. Chick Rice grew out of Grace
Eng, Taki Buesinger is not a blues singer. Nhan Nguyen’s mother is Vietnamese,
his father is Filipino. To leave Vietnam it was more advantageous to use the
Vietnamese surname.
Most of
us are given two names at birth, names in our native tongues used in the home
and English names to better fit in on the outside. We do not have to be ashamed
of who and what we are. It is not necessary to go from being Pak Ma to Joe
Blow.
Many of
the Yellow Peril artists are gay or lesbian, and some have dealt with these
issues in their work. I have included Chinese
Characters, the seminal work by Richard Fung that examines the desires of
gay Asians in relation to white gay pornography. Richard Fung has produced an
important body of work that is closely linked to a better understanding of
self-identity. When I first met Richard in 1987, I remember being put off by
his manner. I saw this later as perhaps my inability to place him. It wasn’t
native-born English, it wasn’t English as a second language, it wasn’t just the
affected speech of a homosexual, nor was it the accent of a UK education. Like
many of the artists in this exhibition, he is not native-born, but neither is
he fresh-off-the-boat. He was born and raised in Trinidad. Fung continues to
produce work about being on the outside of already marginalized issues.
Two first
films The Compact by Brenda Joy Lem
and Sally’s Beauty Spot by Helen Lee
are centered around the stereotyped visions of Asian
femininity and sexuality—each work explores the notions of interracial
expectations of obsession and fetish.
Photographer
Chick Rice is obsessed with the notion of style. Tommy 1978-88 was edited for this exhibition. It is a series of
portraits of chick of sittings by Tommy Wong. We see the stylistic influences
of he individuals and the imposed collaborative trust. The selection of these
seven photographs is a photographic history of the artist and the subject. It
is about androgynous beauty.
Confronting
assumptions and making comparisons are underlying themes throughout the
exhibition. Take Bluesinger’s cibachromes, The
Beginnings of the East, are of minority, non-Han Chinese Muslims on the
other side of the Gobi Desert. They are a gentle reminder that visible
minorities exist in other cultures and that they are being attacked in
totalitarian and democratic regimes.
5000 Years of Good Advice by Mary-Ann Liu and Jay Samwald,
was shot in China on super-8 film and edited on video. It includes repetitive
images of a caged tiger pacing and young school children doing calisthenics.
This work, released in 19878, is now even more relevant following the events of
Tianammen Square in 1989.
Marlin
Oliveros’ simple and visually stunning Ati
Ati Han records what appears to be an impromptu celebration of semi-clad
boys gyrating provocatively to the beat of primitive drums. It was recorded in
Manila immediately after the fall of the Marcos regime. Oliveros’ relationship
to the New World may be one of the past. He is not a landed immigrant, a
Canadian citizen or a foreign alien. He has been to Canada and has tried
numerous times to get landed status. I think he may have given up trying.
Chi Chung
Mak’s East End Afternoon is a single
photograph tat eloquently challenges the assumptions that all Hong Kong
immigrants arrive with suitcases full of American dollars. Chi Chung Mak is a
landed immigrant. Although he was educated in Canada, he has chosen to work in
Hong Kong. The influx of recent Hong Kong immigration is not by choice. Given
the choice to be able to live in a democratic Hong Kong or barbarian Canada,
most would opt for the excitement of home.
Henry
Tsang challenges our notion of what is foreign and undesirable from the point
of view of a foreigner who cannot see why we are attracted to the opposite. The
two photo works look at aspects of colonial culture as abnormal.
Making
journeys and returning home are the principle subjects in the work of Sharyn
Yuen and in one of the pieces by Roy Kiyooka. The ancient custom of ancestral
worship ties many of us to villages (burial sites) in Hong Kong, China, Japan,
Korea and the Philippines. Where our bones rest, the places of our birth, the
sites of our origins and those that came before us, are important links to our
past and our present. As seen in Yuen’s photo text emulsion on handmade paper Jook Kaak is based on her first return.
She states: “The intensity of the visit was overwhelming. It lasted all of 45
minutes.”
I have
witnessed this emotional journey, the years of assumptions and the confusion of
expectations mixed with sheer excitement of the moment that happens all too
quickly. Yuen uses memory, notations, and photographs to recount those events,
to see what formed and informed the velocity of that visit.
In
Cantonese we call it hang san (walking the mountain). It is an ancient custom,
a pilgrimage to the graves of our ancestors, where offerings are made to
deities, rituals performed, firecrackers blown off and food shared at the
graveside. It is not unusual to have bones exhumed and moved. We witness a similar ritual in Roy Kiyooka’s
photo mural “her last trip up to the family grave on top of mt. Hitsudan.” The
three large mural pieces in the exhibition attest to the way Kiyooka registers
and views the world around him.
This
exhibition includes the work of students as well as the important influence of
Nobuo Kobuta and Roy Kiyooka, both born before internment. They are
multi-disciplinary artists who have made significant contributions to
contemporary art in Canada. In retrospect, they are the brave survivors of a
generation that had to kick ass. Perhaps it is that drive that is at the very
foundation of making art that attracts the so-called misfits and
disenfranchised. It is those souls adrift and in search that often make the
most worthy and brilliant statements of our time.
We can
start to see what links us as Asians and as Canadians. We can see similar
sensibilities at play and at work, we can start to see and to understand the
differences. There is an Asian Canadian sensibility, there is an Asian Canadian
contemporary art; there is an Asian Canadian photo, film and video community.
Produced
against all odds, Yellow Peril:
Reconsidered is a testimony that we do indeed exist. I am afraid that after
having said that, we will be perceived as equals, as co-inhabitants.
Unfortunately, in the search for “truth,” I have also created the “big lie.”
This exhibition only exists due to the pressure applied to funding agencies and
artist-run centers owned and operated by the white middle class. Perhaps I am
helping to perpetuate the “one of each syndrome” that Midi Onodera outlines in
her essay. The real truth is that there is very little activity in the area and
I see no real or genuine support, other than on a one-off basis.
Originally
published in: Video Guide, Spring 1991