The Role of Democracy Discourse in the Emerging "New Cold War"

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In the first three decades after China initiated reform and opening-up policies in 1978, its relations with the United States (U.S.) improved steadily. However, in the post-2007/2008 global financial crisis period, both countries’ attitudes toward each other began to change. Particularly since the Trump administration, as the U.S. started to define China as its main competitor, their bilateral relations deteriorated further. As a result, scholars, diplomats, and politicians worldwide began to talk about the emergence of a new Cold War between China and the U.S., encompassing economic, ideological, military, and political aspects. The ideological aspect of this emerging “new Cold War” revolves around the discourse of democracy.

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Reviewed by: Cold War Crucible: The Korean Conflict and the Postwar World by Masuda Hajimu, and: Hanoi’s Road to the Vietnam War, 1954–1965 by Pierre Asselin Matthew Masur Cold War Crucible: The Korean Conflict and the Postwar World. By Masuda Hajimu. Cambridge, Mass.: Harvard University Press, 2015. 388pp. $39.95 (cloth). Hanoi’s Road to the Vietnam War, 1954–1965. By Pierre Asselin. Berkeley: University of California Press, 2013. 319pp. $55.00 (cloth), $29.95 (paper). If the “origins of the Cold War” is a well-trod subject for historians, Masuda Hajimu offers an innovative approach to the topic. The Cold War, he argues, was not “something that existed as an objective situation immediately following World War II.” Instead, the Cold War was an “imagined reality” that “existed . . . because people thought that it existed.” Cold War Crucible is “a history of the fantasy of the Cold War, focusing on its imagined and constructed nature as well as the social need for such an imagined reality” (p. 2). According to Masuda, the “imagined reality” of the Cold War initially took hold in the United States, East Asia, and Europe—areas that had potent recent memories of wartime experiences. (Africa and Latin America would be slower to adopt the “Cold War” construct because they tended to view international events through a postcolonial lens.) But even in areas where the “Cold War” reality took hold, it was as much a product of local conditions as it was the reflection of a global conflict between the United States and the Soviet Union. In the immediate post–World War II years, the United States, Japan, and China experienced periods of intense social and political conflict. In the United States, a grass-roots conservative movement attacked groups or individuals perceived to be “un-American.” In Japan, conservatives pushed back against postwar occupation reforms intended to reshape Japanese society. In China, anger at America’s “reverse course” [End Page 343] in Japan led to growing support for the Chinese Communist Party and vocal denunciations of America’s Guomindang allies. While all of these disputes would later be identified as part of the early Cold War, Masuda sees them as outgrowths of local political and social conditions. It was not until the outbreak of the Korean War in June 1950 that people in the United States, Japan, and China—and in other parts of the world—began to interpret domestic politics through a Cold War lens. Particularly in areas affected by World War II, people came to see the Korean War as the beginning of a new global conflict—the first salvo in World War III. In this heightened atmosphere, the political differences that had emerged after 1945 intensified and hardened. Moreover, political and social conflicts took on a distinctly “Cold War” cast, reflecting the growing perception of a global conflict between communism and capitalism. The Korean War has long been understood as a key event in the hardening of American and Chinese Cold War policies. Masuda echoes this view, though he explains the relationship differently. In both the United States and China, common people reacting to the conflict in Korea pressured their governments to respond firmly. On the American side, Masuda argues that public opinion influenced the Truman administration’s decisions to cross the 38th parallel and to adopt NSC-68. On the Chinese side, the Chinese Communist Party similarly responded to growing public pressure to intervene in the conflict on the Korean peninsula. Both cases illustrate “the encroachment of the social into the sphere of high politics” (p. 143). They also show that “the Cold War was not necessarily a product created through policymakers’ conduct and misconduct; numerous nameless people were, more or less, also participants in the making of such a world” (p. 144). Cold War Crucible concludes with a section describing the suppression of dissent—often violently—during the Korean War. In Korea itself, massacres of civilians were perpetrated under the guise of eliminating Communists or class enemies. Masuda suggests that a similar dynamic was at work elsewhere: at roughly the same time, “China cracked down on counterrevolutionaries; Taiwan implemented the White Terror; the Philippines suppressed ‘un- Filipino’ activities; Japan conducted its...

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With and beyond Borders: Toward a Posthumanist American Studies
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With and beyond Borders: Toward a Posthumanist American Studies Johanna Heil (bio) To survive the Borderlands you must live sin fronteras be a crossroads. —Gloria Anzaldúa, “To Live in the Borderlands Means You” I grew up during the Cold War in a divided country—divided by a fence, a wall, and two political and economic systems at (cold) war with one another. I lived just outside the town of Fulda, Germany, a small city with a beautiful baroque historic center known to locals as the favorite settlement of Saint Boniface, the eighth-century “apostle of the Germans,” whose bones were laid to rest in Fulda’s abbey church. But Fulda is not only famous for its role in the Christianization of medieval Germania. In the twentieth century, it became a site of some geopolitical significance: during the Cold War, the German- German border ran eighteen miles east of Fulda, through the rolling hillside of the Rhön. The area around Fulda is a corridor of low land known as the Fulda Gap, which connects the former border region to western Germany. This corridor was strategically important during the Cold War because it was believed to be the passage the Soviet army would have used to attack the West. I was too young to understand why my American neighbor worked at the military base in Fulda, and I certainly could not grasp the full significance of the observation post Point Alpha in the Rhön (now a [End Page 343] Cold War museum). But although the border seemed mostly virtual for me, it also felt real and menacing—I saw it during Rhön hikes and could feel how uncomfortable the adults became at the sight of the watch-towers on the other side. I sometimes felt it looming like a dark cloud over the freedom that I was enjoying in the West, because, whether consciously or unconsciously I cannot tell, I was aware of the privilege that came with my West Germanness and my passport. During the Cold War and the later period between the fall of the Berlin Wall and the opening of the European borders, I did not experience most borders as closed; after all, my family and I could travel wherever we wanted, and our station wagon was rarely or never stopped. But maybe this was also because we had been taught where we wanted to go. The night when the Berlin Wall fell, I watched my parents watching the news. Stirred by the excitement of so many people, I feigned understanding of what was happening on the screen; I took our huge atlas off the shelf, found the page with the national flags, and proudly crossed out the flag of the German Democratic Republic (GDR). After all, I thought that the “other Germany” and the border in the Rhön no longer existed and thus no longer required representation. In the years that followed, borders were no longer an immediate concern of my childhood. One exception was in school, where I learned about world geography by marking the borders of nation-states in red ink. I did not yet understand that the lines we drew were the color of blood because many could not cross those borders without paying for the passage with their blood. Soon, my neighbor moved back to the United States, the US military base in Fulda was closed, and everyone in town was sad to see the Americans go. As they went they made room for new people to arrive, but those who arrived from the former Socialist Federal Republic of Yugoslavia were less warmly welcomed. ________ Thinking about American studies in a transnational and a critical post-humanist context as a German scholar today, I am often reminded of how I experienced history and borders as a child in Fulda. A city founded to bring Christianity to Germania in the Middle Ages, late modernity brought Fulda right back to the front line of ideological combat. Interestingly, then, the history of my hometown brackets the history of the United States in that it brackets modernity with its humanism, the period when the United States was conceived, came of age as a...

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