Gay and Lesbian Subculture in Urban China
Loretta Wing Wa Ho
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The rapid development of tongzhi communities in China has caught much academic attention in the recent decade. A growing body of research published in English and Chinese looks into different groups of sexual minorities in post reform China. The book by Loretta Wing Wah Ho is one of the latest publications that offer an anthropological glimpse into the same-sex communities in Beijing during the opening up of China. It centers the discussion on the articulation of emerging gay identities in China through individual players’ sexual storytelling and how these new sexual identities interact with a changing notion of Chinese ness during Chinas opening up. Ho foregrounds the influences of local gay activism, globalized gay culture, same-sex movements in the diasporic Chinese communities, and the recently emerged Chinese cyberspace to the articulation and negotiation of same-sex identity.
She argues that the seemingly modern and liberated gay and lesbian identities in urban China are, in fact, paradoxical, fragmented, and self-censored. They are susceptible to state ideologies, built upon a fragmented (if not rosy) understanding of Western LGBTQ movements, and closely associated with a newly emerging national Chinese identity. They carefully differentiate themselves from the Western notions of gay identities and the ancient Chinese tradition of homosexuality. The articulation of gay identities, as argued by Ho, is also highly sensitive to class narratives, in particular the hegemonic dis course of suzhi (quality) in Chinese society. The book is based on the authors fieldwork in Beijing during her term as a visiting scholar of the Chinese Academy of Social Sciences in 2004 and post fieldwork email and telephone contacts. Ho discusses in great details her multiple identities and positionings in the field. She was a researcher from Australia, a citizen of Hong Kong, an overseas Chinese, and a non-gay female. As an outsider at many levels–cultural, linguistic, sexual, and geographical?Ho provides a rich and honest description of the tension and challenges she encountered in local lesbian and gay communities. It is interesting to put Hos frustrated interactions in the field alongside her discussion of how local lesbians and gay men struggle to produce culturally authentic identities that can be distinguished from the globalized Western ones.
The resistance Ho received in the field might be the very effect of this local resistance against any (imagined) cultural hegemony from the outside. The extensive discussion of the researchers positionings in the field, as well as the many field notes, is one of the most original documentation of how local lesbian and gay communities in an opening-up China react to the (imagined) opportunities and oppression of foreign influences. It also reveals vividly of the uneasy dialogue between contemporary China and other forms of Chineseness in the world. The book offers some insightful observations of the internal stratification of the lesbian and gay communities in Beijing. The Chinese concept of suzhi has been widely discussed in academic works of modernity, gay communities, and forms of governmentality in post-reform China. Ho offers original observations of the urban/rural divide within the local lesbian and gay communities. The divide is more pronounced in the gay communities in China. Given the weighty representation of gay men in Hos research, it is not surprising that she has foregrounded it as a dominant feature in the local same-sex communities.
According to Hos observations, the Chinese same-sex communities (in Beijing) are highly stratified by the class and locationality of their members. Suzhi is an organizing principle of the internal hierarchy. It refers to an ideal notion of tongzhi image and representation that always reinforces class hegemony (and urban dominance as well). Suzhi is most pronounced as a discourse of exclusion when it is imposed on money boys in the gay community. Ho offers a brief but truthful representation of this most discriminated against group in the already marginalized gay communities.*1*
For the larger tongzhi community, the discourse of suzhi might not be as all-encompassing as a concept to account for the diverse forms of internal exclusions. The moralistic sexual hierarchy in the lesbian communities, the stigmatization of transgender people, the prejudice against bisexuality, the distrust of lesbian women in hetero sexual marriage, and so on are all important forms of internal stratification within tongzhi communities that call for an analysis beyond the gay-dominated rhetoric of suzhi. Hos book can be read as an account of the selected gay communities in Beijing. The author is aware of the limitation of representation and the possible misinterpretation (linguistically or culturally) resulting from her numerous out sider positions. Indeed, the book is heavily colored by the researchers limited (or privileged) exposure to the gay activist community in Beijing. Foreign funding (together with its embedded ideologies) and public health discourses are two major shaping forces of gay activism in China. Lesbian communities and, to a lesser extent, the emerging transgender communities are usually excluded from health-related foreign funding and, hence, have different trajectories of community building.
It is theoretically relevant to situate the discussion of emerging same-sex identities in China in the debates of globalization, global gayness, modernity, and the negotiation of different forms of Chineseness. However, a more politically productive analysis might include a richer description of the diverse political meanings of the everyday articulation of local sexual identities by individual actors. Ho mentions in many parts of the book the popular local gender and sexual identities, such as T, P, and bufen, and briefly traces the geographical and cultural genealogy of those Chinese terms. What would be expected to be included in the analysis is a discussion of the political meaning of the everyday usage of those informal terms (as compared to the more formal ones such as “tongzhi, lesbian’), especially how identities and subjectivities are formed and informed by those terms in actual same-sex relationships and group interactions. More important would be knowing how those identities empower individuals in everyday context, even if they are fragmented and paradoxical in their cultural and political configuration. The book offers a glimpse of the gay communities in Beijing during Chinas opening up. The author is highly reflective of her numerous differences from her research informants and honest about sharing the many uneasy moments caused by cultural differences between her and the informants. Her self-reflection and examination of her positions in the field and the vivid accounts of how she ventured into the gay community in Beijing as an outsider are, indeed, indispensable from her analysis. ~ Lucetta Y. L. Kam. Lucetta Y. L. Kam is an assistant professor in the Humanities Program at Hong Kong Baptist University, specializing in Chinese gender and sexuality studies. From, China Review International, Vol. 18, No. 2 (2011), pp. 187-190
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Details
| ISBN | 9780415666190 |
| Genre | LGBT Studies/Social Sciences; Asian Interest |
| Copyright Date | 2010 |
| Publication Date | 11-Dec-11 |
| Publisher | Taylor & Francis |
| Format | Trade Paperback |
| No. of Pages | 200 |
| Language | English |
| Rating | Great |
| Subject | Political Science / General; Social Science / Ethnic Studies / General; SOCIAL SCIENCE / General |
| BookID | 4531 |
