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"Hankins, Joseph D"
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Working skin
Since the 1980s, arguments for a multicultural Japan have gained considerable currency against an entrenched myth of national homogeneity. Working Skin enters this conversation with an ethnography of Japan's \"Buraku\" people. Touted as Japan's largest minority, the Buraku are stigmatized because of associations with labor considered unclean, such as leather and meat production. That labor, however, is vanishing from Japan: Liberalized markets have sent these jobs overseas, and changes in family and residential record-keeping have made it harder to track connections to these industries. Multiculturalism, as a project of managing difference, comes into ascendancy and relief just as the labor it struggles to represent is disappearing. Working Skin develops this argument by exploring the interconnected work of tanners in Japan, Buraku rights activists and their South Asian allies, as well as cattle ranchers in West Texas, United Nations officials, and international NGO advocates. Moving deftly across these engagements, Joseph Hankins analyzes the global political and economic demands of the labor of multiculturalism. Written in accessible prose, this book speaks to larger theoretical debates in critical anthropology, Asian and cultural studies, and examinations of liberalism and empire, and it will appeal to audiences interested in social movements, stigmatization, and the overlapping circulation of language, politics, and capital.
eBook
The Ends of Anthropology: 2014 in U.S. Sociocultural Anthropology
In this essay, I trace the operations of a moral optimism and a skepticism that lie, uneasily, at the foundation of sociocultural anthropology. As other authors of year-in-review pieces have noted, anthropology is motivated by a moral optimism pointing toward the possibilities of an ethically and politically better life. Equally as fundamental, I argue, is a rigorous skepticism interrogating the shifting conditions that give life to anthropology's possibility. Here, I follow the productive tension between these two stances through the sociocultural anthropology of 2014, loosely grouping that work under the rubrics of \"ends,\" \"immediacy,\" \"ecology,\" and \"refusal.\" Throughout, I make a push for increased attention to our ethic of skepticism as means of tempering the discipline's moral optimism. En este ensayo, delineo las operaciones de un optimismo moral y un escepticismo que yacen, incómodamente, en la fundación de la antropología sociocultural. Como otros autores de los artyículos del año en revisión lo han notado, la antropología está motivada por un optimismo moral señalando hacia las posibilidades de una vida ética y políticamente mejor. Igualmente fundamental, argumento, es un escepticismo riguroso interrogando las condiciones cambiantes que dan vida a la posibilidad de la antropología. Aquí, sigo la tensión productiva entre estas dos posiciones a través de la antropología cultural del 2014, agrupando en líneas generales ese trabajo bajo las rúbricas de \"fines\", \"inmediatez\", \"ecología\", y \"rechazo\". A lo largo, presiono por una atención creciente a nuestra ética de escepticismo, como un medio de temperar el optimismo moral de la disciplina.
Journal Article
Wounded Futures
When I was in junior high school, I first learned that I was Burakumin when kids made fun of me. When I was in high school, some of my classmates refused to hang out with me or date me. Now I work with the Tokyo Liberation League.
I am originally from Tsuruoka city, in Japan. I live in Adachi, Tokyo. I first learned that I was Buraku when I was twenty. When I was in high school, my parents wouldn’t talk about it. My friends explained it to me. I work with the Buraku Liberation League.
I was born in
Book Chapter
Conclusion
Across this book I have endeavored to show the labor that goes into producing a multicultural Japan. This labor is multiply productive: it calls on certain people and practices to serve as evidence in this argument, and it makes demands on the people, organizations, and nations who undertake it. It also opens up avenues of action that exceed its own demands. The first section of this book demonstrated the stakes in producing, or not, signs of Buraku difference. The second lingered on the particular ways in which Buraku difference is signaled and the work required to marshal an audience for
Book Chapter
Epilogue
In June 2005 Uchizawa Junko, the freelance illustrator and writer I mentioned in chapter 6, came to Lubbock, Texas, to tour ranching and slaughtering facilities. At the time I was a graduate student living in Chicago, finishing my oral exams and preparing for fieldwork. I had only corresponded with Junko via e-mail. We had been introduced electronically by a mutual friend, Kadooka Nobuhiko, another freelance journalist who makes occasional appearances throughout this book. Junko was working on a book detailing the meat production process in countries across the world. Her aim in this project was to provide a Japanese-reading audience
Book Chapter
Introduction
In 2001 Mika and her husband, Isamu, moved from a small town north of Tokyo into an inexpensive neighborhood in the eastern part of the metropolis. They both quickly started applying for jobs but had little luck. They noted that when they wrote down their new home address, their interviewer’s demeanor tended to change, grow colder, and that follow-up calls were rarely forthcoming. One day Mika mentioned this lack of luck to one of her neighbors, who was not at all surprised. She explained to Mika that the neighborhood was a Buraku, and that the employers, seeing the address, had
Book Chapter
Of Skins and Workers
In July 2005, Doudou Diène, United Nations (UN) special rapporteur on contemporary racism, officially visited Japan to examine the socioeconomic and cultural status of minority groups in Japan. Among the groups he visited on his nine-day trip were the Buraku people. Diène met with leaders of Buraku political organizations and visited Buraku neighborhoods. He was warmly welcomed with emblematic displays of Buraku ways of life: he attended a drum-making workshop, visited a tannery, and was guest of honor at a dinner that featuredmotsu nabe(offal stew) and local dances.
Diène’s office used these visits, along with historical and contextual
Book Chapter
Demanding a Standard
On a spring day in 2006, Professor Yozo Yokota called to order a meeting of some forty representatives of nongovernmental organizations (NGOs) from across the world. Representing over eleven different countries, from South and East Asia, Africa, and the Middle East, these representatives had gathered in Geneva to spend two days discussing the new United Nations (UN) category “Discrimination Based on Work and Descent.” Across those early March days, they would outline their strategies to combat this discrimination and, in some cases, share their own experiences of discrimination. Based on this information, and information gathered in a questionnaire circulated the
Book Chapter