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Wong, for example, points out that coming out and coming home are in fact rarely mutually exclusive strategies in Hong Kong, where what is often seen is a hybridised mix of tactics, such as inviting family members to make speeches supportive of their tongzhi relatives at public queer events D. Wong Kong includes a chapter on intimate citizenship and family biopolitics among Chinese gay men memba in the Hong Kong gay scene.
Another Hong Kong-based scholar, Lucetta Yip Lo Kam, has recently published the findings of her detailed ethnographic study of lala lesbian, bisexual and transgender women in Shanghai Kam analyses the widespread lala practice of cooperative marriage: marriages arranged between a lala and a gay man for the purpose of ending once and for all the parental and broader social pressure to get married, while enabling both parties to continue living their queer lives.
She frames this as a culturally specific survival strategy enabling lalas a modicum of personal and sexual agency within what remains — no matter how reticently — a highly hostile system Kam : 89—; see also Engebretsen Approaching Chinese family structures with different methods but related conclusions are works by humanities scholars who analyse contemporary queer fiction, film and other cultural texts and performances from P. China, Taiwan, Hong Kong and the Chinese diaspora to reveal how the mutual entanglements of family and queerness in such texts often have the effect of queering dominant discourses of family by calling into question their founding assumptions and directly or indirectly critiquing the basis of their power Chan ; A.
Wong , ; E. Tan ; Leung : 98—; Martin : — In his book Queer Politics and Sexual Modernity in Taiwan , Huang traces the institutional and discursive histories of contemporary regimes of sexual regulation.
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In marking out the symbolic dimension of these reigning positionalities as well as their ideological and affective bases, and in tracking the hegemonic process whereby the sage-queen feminist subject emerged from the shadow of the sage-king nationalist subject as the new moral authority, this book delineates the historical construct of normative national heterosexuality … in Taiwan. Huang : Collectively, the works discussed in this section acknowledge the cultural specificity of structures, practices and discourses of family that have historically dominated in ethnically Chinese communities and, these scholars argue, continue to have a marked influence on experiences of Chinese queer cultural life today.
In their challenge to essentialist versions of Chineseness as Chinese family, these scholars reflect what is now a dominant approach to understanding Chinese cultures on a centrifugal rather than a centripetal model: one that emphasises the routes rather than the roots of Chineseness in a transnational frame. Allen Chun critically deconstructs the presumed links between Chinese ethnicity, culture and identity Chun Ien Ang reflects on the ways in which the diasporic Peranakan straights Chinese experience troubles a monolithic conception of Chineseness as culture, language and ethnicity Ang : 1— All of these works recognise that the many regionally distinct histories, languages and cultures within the nation of P.
This shift toward a centrifugal understanding of Chineseness is reflected in much of the current scholarship on queer Chinese cultures. For example, in his book on male homosexuality in Chinese cinemas, Celluloid Comrades , UK-based Singaporean film scholar Song Hwee Lim directly refutes the idea that such a project could or should produce any simple, unitary picture of Chinese cinematic representations of homosexuality.
Travis Kong finds that gay male Chinese identities in different national and geographic locations are plural and varied, shaped by distinctive negotiations with sexual citizenship as a result of specific forms of institutional regulation by the state, the market, the queer community and the family Kong : Or do you feel you are very different from them?
Please explain. A: from a year-old unemployed graduate in Guangzhou : Aside from the fact that we have the same sexual orientation, I feel that there are many differences, which are to do with the different cultural conditions in each place.
Martin : In their introduction to a special issue of positions, Beyond the Strai gh ts , Petrus Liu and Lisa Rofel argue for an understanding of queer Chinese cultures that focuses on ongoing present-tense conversations among different sites of queer Chinese life across P. Along similar lines, in my work on the distinctive yet connected histories and present-day examples of female homoerotic representation across P.
According to this view, the starting point for approaching contemporary Chinese cultures is acknowledgment of their difference, multiplicity and fragmentation, but we should recognise, too, that new forms of shared experience are also enabled as a result of transnational flows of media and migration in a contemporary globalising world. In this context, Shu-mei Shih has introduced her influential theorisation of the Sinophone, which now provides a critical lingua franca for scholars working on trans-local articulations of Chinese-language cultures Shih ; ; Yue offers a definition of queer Sinophone cinema that can usefully engage with the project of defining queer Sinophone cultural studies more broadly.
In this definition, the Sinophone begins when transnational flows come into play; this is an important point, to which I will return below.
China as a result of colonial and migration histories, and a concern to make audible the voices of the colonised and the ethnically minoritised. This focus on minoritised subjects may also afford a space for the consideration of sexual minorities, both outside and inside P. In this sense, sexually marginal subjects like the lalas studied in Shanghai by Lucetta Kam and in Beijing by Elisabeth L. This is especially the case since marginal genders and sexualities are positioned, almost by definition, as occupying the margins of China and Chineseness, even especially? This issue of whether, to what extent, and on what basis considerations of mainland Chinese queer subjects and cultures could be included in a queer Sinophone studies project is a key question for this emerging field.dfgfhfdghg.co.vu/porsche-944-manual-sunroof-vapor.php
Queer pop culture in the Sinophone mediasphere
In addition to the fact that queer sexualities in P. China can be seen, somewhat like non-Han ethnicities, as minoritised, there is also another good reason to consider the inclusion of queer mainland China in a queer Sinophone studies project. Mainland China is more and more interlinked into the transnational networks of Sinophone cultural flows, both of broader popular culture and specifically of queer texts, practices and identities.
Related Situating Sexualities: Queer Representation in Taiwanese Fiction, Film, and Public Culture
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