Queer Asian Subjects: Transgressive Sexualities and Heteronormative Meanings

Blackwood, Evelyn; Johnson, Mark

doi:10.1080/10357823.2012.741037

Cited by 23 publications

(12 citation statements)

References 25 publications

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“…These skills should not be discounted, even as they are incapable of overthrowing structural inequalities on a global and local scale. Furthermore, the kathoey is inextricably entangled in heteropatriarchal grids of power as her ideal sexual partner is mostly a normatively gendered man, if not one that identifies as heterosexual (see Blackwood and Johnson 2012). It is not uncommon for transpeople to experience more violence 'because they pass as their desired gender perfectly' (Jauk 2013, 808).…”

Section: Concluding Thoughtsmentioning

confidence: 97%

Orientalist obsessions: fabricating hyper-reality and performing hyper-femininity in Thailand's kathoey tourism

Tan

2014

Annals of Leisure Research

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servile and hypersexual transwomen have come to reinforce Thailand's reputation as an exotic and erotic playground. Despite their almost ubiquitious presence in tourist spaces, the theorization of transgender subjectivities from a localized Asian perspective tends to be glossed over in the literature on leisure and recreation, perhaps due to their complex position within a Western-centric, binary model of gender and sexuality. This paper attempts to fill this lacuna by mobilizing the concept of Orientalism and relatedly, the Orientalist tourist gaze. In so doing, it argues that colonial mythologies of the Orient are writ large in the commodification of transgendered bodies and the evocation of hyper-realities. In this manner, even as kathoeys (Thai vernacular for male to female transpeople) are capable of manipulating tourists in artful ways, I contend that postcolonial power asymmetries are systematically perpetuated through the 'libidinization' of Thailand.

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Section: Concluding Thoughtsmentioning

confidence: 97%

Orientalist obsessions: fabricating hyper-reality and performing hyper-femininity in Thailand's kathoey tourism

Tan

2014

Annals of Leisure Research

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“…Boyāt's short hair and male clothing become visible when they are not wearing the abaya, meaning in women-only spaces in malls, girls' schools, or women's beaches (Le Renard 2014; Nigst & Garcia 2010). As the Arabic boya represents a borrowing from the English word 'boy', Asian societies use tomboy or such derivatives as Tom,T, or Tibo (Blackwood 2010;Newton 2016). We still do not know how or when the word tomboy entered Asian lexicons.…”

Section: Queer Anthropologymentioning

confidence: 99%

“…Yet anthropologists mostly find that sexuality is deeply embedded in gender schema. For example, males are often accorded different mobility in public spaces and standards for sexual activity from girls and women (Blackwood 2010). Femininity and masculinity are also commonly associated with particular sexual roles (Padilla 2008;Sinnott 2004).…”

Section: Queer Anthropologymentioning

confidence: 99%

“…Even when the term is derived from the English, it is conceptually inflected with local meanings. Writing about Indonesia, for example, anthropologists show how terms like lesbi (Blackwood 2010) or gay (Boellstorff 2005) Communities of gay men, men who have sex with men (MSM), and trans women often develop their own community slang, or argot (Boellstorff 2005;Leap & Boellstorff 2004). E. Patrick Johnson provides a glossary for US Black queer slang in his book Sweet tea: black gay men of the South.…”

Section: Queer Anthropologymentioning

confidence: 99%

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Queer Anthropology

Wilson¹

2019

CEA

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“…For notable summative assessments of the field, seeWelker and Kam (2006); Sinnott (2010); Tang (2011); andBlackwood and Johnson (2012).4 An important critique of international human rights discourses, though not without problems, comes fromMassad (2007).See alsoMassad (2015).…”

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confidence: 99%

Asia is burning: Queer Asia as critique

Chiang¹,

Wong²

2017

Culture, Theory and Critique

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For the last ten years, both queer studies and Asian studies have undergone major shifts in terms of their objects of study and disciplinary orientation. If the separation of sexuality from feminism as a new domain of inquiry in the mid-1980s introduced an early set of precursors for the poststructuralist critique of gender, sex, sexuality and the body, 1 queer studies in its current form has increasingly turned to intersectional categories of analysis. This intersectional model of queer studies shows how queerness is felt, structured and transformed by the sociohistorical formations of race, class, gender, ablebodism and the dominance of the neoliberal state. Such an analytical shift is evident in the 2005 special issue of the journal Social Text, in which David L. Eng, Judith Halberstam and Jose Esteban Munoz asked provocatively: 'What's queer about queer studies now?' They answered in the affirmative by laying out the emergent entanglement of queerness with 'the geopolitics of war and terror … the denaturalizing potentials of queer diasporas, and the emergent assumptions of what could be called queer liberalism' (2005: 1). Looking back now, that special issue marked a watershed moment in which queer theory shifted from questions of psychoanalysis and gender performativity to the geopolitical critique of the US empire, imperialism and neoliberal homonormativity. However, it also revealed a certain intellectual anxiety about the geopolitics of the new queer studies that the editors advanced. Eng, Halberstam and Munoz critiqued the Eurocentric situatedness of queer theory within academia by pointing out the obvious and unfortunate fact that queer theory 'produced' from the US is read by non-Western scholars, while work by non-Western scholars outside of Euro-America is hardly read at all. As a practice of selfcritique, they 'propose epistemological humility as one form of knowledge production that recognizes these dangers' (2005: 15). More recently, critics of queer indigeneity and settler colonialism have borrowed this proposal to problematise the circulation of queer discourses that divides the Native and non-Native under the hegemony of homonational modernity (Driskill et al. 2011; Morgensen 2011). It has been more than a decade since epistemological humility was foregrounded as a mode to counter the self-referential logics of US-centrism and queer Eurocentrism; yet, despite the productive interventions made by scholars who advance the models of queer of colour critique and queer diasporas, queer theory has yet to fully engage with questions of empire, racialisation, economic regionalisation and late capitalism in other 'areas' of the world not dictated by the domineering optics of the Euro-American imperial past and the neoliberal present (Chiang and Wong 2016). In this special issue titled 'Queer Asia as Critique', we theorise the missed chance encounter and productive possibility between queer theory and Asian studies; furthermore, we shall demonstrate how the © 2017 Informa UK Limited, trading as Taylor & ...

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Queer Asian Subjects: Transgressive Sexualities and Heteronormative Meanings

Cited by 23 publications

References 25 publications

Orientalist obsessions: fabricating hyper-reality and performing hyper-femininity in Thailand's kathoey tourism

Orientalist obsessions: fabricating hyper-reality and performing hyper-femininity in Thailand's kathoey tourism

Queer Anthropology

Asia is burning: Queer Asia as critique

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