1AC本擬舊歲來美洲，洋蚨迫阻到初秋。織女會牛郎哥日，乃搭林肯總統舟。餐風嘗浪廿餘日，幸得平安抵美洲。以為數日可上埠，點知苦困木樓囚。番奴苛待真難受，感觸家境淚雙流。但願早登三藩市，免在此間倍添愁。TranslationOriginally, I had intended to come to America last year.Lack of money delayed me until early autumn.It was on the day that the Weaver Maiden met the CowherdThat I took passage on the President Lincoln.I ate wind and tasted waves for more than twenty days.Fortunately, I arrived safely on the American continent.I thought I could land in a few days.How was I to know I would become a prisoner suffering in the woodenbuilding?The barbarians' abuse is really difficult to take.When my family's circumstances stir my emotions, a double stream of tearsflows.I only wish I can land in San Francisco soon,Thus sparing me this additional sorrow here.Yellow life exists in a state of overkill as an existential threat to whitenessthat requires the complete eradication of Asians. Their anxieties are only abyproduct of Yellow futurity which frames every kritik.Lester 21(Quinn Lester, Faculty member and Graduate Student of JohnHopkins Political Science, 2021, Catalyst: Feminism, Theory, Technoscience,Bio-orientalism and the Yellow Peril of Yellow Life,
)Lynbrook SY //recut NatoWhile recent literature on Asiatic racial form has drawn attention to theways that techno-orientalism represents Asian life as mechanically non-human, the COVID- 19 pandemic and other developments under theAnthropocene draw renewed attention to theconstruction of Asianpeoples as a source of biological and contagious threat to the West. In thisarticle I argue that a unique discourse of bio- orientalism contributes tothe depiction of Asians as a "Yellow Life" thatisanexistential threat toWesternforms oflife. Western life posits that this Yellow Life must beresisted and ultimately eliminated for the flourishing of all non-Asian life.Through an attention tobiological depictionsof Asian life in Yellow Perilliterature, I chart how bio-orientalism imagines Yellow Life asontologicallydifferentfromWestern life forms and as innately animate through both itsmacroscopic growth and microscopic threat of contagion.Rather than embracing anAsian Americanist response that would also seek to disavow Yellow Life, in a reading of Bryan Thao Worra's poetry I speculate uponembracing Yellow Life as another mode in which Asian American studies imagines otherwise forms of life that challenge and movebeyond contemporary Western-centric and humanist responses to anti-Asian racism. Introduction: In a cynical yet intimatetravelogue of late nineteenth-century Canton, Rudyard Kipling moves quickly through the main motifs that mark Asian life as adifferent form of life, as Yellow Life. Kipling (1907) writes of “three races who can work...but there is only one that can swarm” (255)to describe the Chinese and their inevitable movement against the West, to “overwhelm the world” (256). From the idea of theswarm there is the link to contagion. Kipling compares the cramped living spaces of Canton to “horrible sponges full of worms thatgrow in warm seas” (283). Kipling chokes “for breath in the seething streets where nothing short of the pestilence could clear a way,”casting another disease as the necessary catalyst for genocidal violence against the primary disease of an Asian space suffocating
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