Chinese Male Homosexualities: Memba, Tongzhi and Golden Boy by Travis S. K. Kong

By Travis S. K. Kong

This publication provides a groundbreaking exploration of masculinities and homosexualities among chinese language homosexual males. It presents a sociological account of masculinity, wish, sexuality, identification and citizenship in modern chinese language societies, and in the constellation of world culture.

Kong reviews the result of an in depth ethnographic learn of up to date chinese language homosexual males in quite a lot of varied destinations together with mainland China, Hong Kong and the chinese language out of the country group in London, displaying how chinese language homosexual males stay their daily lives. concerning chinese language male homosexuality to the large social and cultural theories on gender, sexuality and the physique, postcolonialism and globalisation, the booklet examines the belief of queer house and diverse 'queer flows' – of capital, our bodies, principles, pictures, and commodities – round the world.

The ebook concludes that diversified homosexual male identities – similar to the conspicuously eating memba in Hong Kong, the city tongzhi, the 'money boy' in China and the feminised 'golden boy' in London – emerge in several destinations, and are all stuck up within the transnational move of queer cultures that are instantaneously neighborhood and global.

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Additional info for Chinese Male Homosexualities: Memba, Tongzhi and Golden Boy

Example text

Constructionists finally led us out of the realm of ontology (what the homosexual is) and into the realm of social and discursive formations (how the homosexual identity is produced). The constructionist position, however, has a major problem. Seidman (1993) argues that, while constructionists have uncovered an ethnocentric bias in gay and lesbian scholarship that universalizes present-centred, culture-bound perspectives, they have not applied the same critical awareness to their own discourse.

They are powerful, at least for me, as they reveal emerging narratives which have not been heard before, or which have only been told in a very negative way – as ‘perverted’, ‘bizarre’, ‘promiscuous’, ‘bad’, ‘immoral’, etc. These queer narratives, as shown elsewhere, are ‘dynamic, political, and constantly contested’ (Plummer 2008: xiii), as they are ‘counter stories’, that challenge and direct our thinking about male identities, masculinities and sexualities and start to break down the claims of grand theories about queer lives.

19 In Asia, Wilson (2006) notes two major approaches that have emerged as what can be called ‘new Asian queer studies’. , Eng 2001; Manalansan 2003; articles collected in Leong 1996; Eng and Hom 1998). This body of work acknowledges the global dominance of Western powers but ‘emphasises the significance of culture, history, race, capitalism and geography for sexuality’ (Wilson 2006, accessed online on 8 August 2008) by identifying multiple trajectories for queer love, sex and politics in non-Western contexts.

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