Amelia said she wanted to interview me for the AniFem website, and I agreed, part of the reason being it’s a new website and yet they promise to pay all writers starting 2017. That should not be a big deal, but it kinda is when so many writers around the world are underpaid or not paid at all. That, and I just liked the idea of creating a sort of like an online hub where you can find lots of queer and feminist information, resources, critiques etc. about otaku cultures.
Edit (May 2): If you are using Google Translate or a similar service in order to read this, please do not trust the translation. If you think that Tokyo Rainbow Pride is the main topic of this article, that is not true. The main topic is English-language LGBT journalism.
Although this isn’t intended to be an exhaustive summary of history of LGBT politics in Japan, which I cannot possibly provide given my limited knowledge, I just couldn’t take anymore the shittiness of the news articles written about LGBT politics in Japan.
The most typical, all-too-common article written in English never fails to make the followings clear:
Japan lags behind the West. There’s nothing legal about gay partnerships, and people there are afraid to come out.
But things are changing. And such changes are welcomed with enthusiasm by all LGBTs in Japan.
And I say, THIS IS BULLSHIT.
I have no idea how authors of such articles could really think that the LGBT politics in Japan might be that simple. Japan is a former colonizer (and has not done much to take accountability, nor does it intend to). There has been a growing influx of immigrants as well as already-existing communities of non-citizens, and former citizens from Korea (whose citizenships were taken away in 1945). Japan has had movements like feminist movements, disability movements, anti-nuclear movements, anti-war movements, anti-racist movements etc. Some of them were radical. Some of them confronted each other and created a massive amount of dialogue about social justice and the complexity and intersectionality of different aspects of human life. The LGBT movement has its long history dating back to the 80s AIDS movementthe 60s and possibly even earlier, as a friend of mine pointed out in private email – thanks, J! Japan is now excluding Korean school students from its tuition subsidies, and there are protests against that. And with the knowledge and truth that queer people exist everywhere, whether they call themselves ‘queer’ or not, it’s hard to overlook the diversity of queer people in Japan, who take up different social positions and have existed in every segment of society and thus every portion of movements. In short, the LGBT politics in Japan can NOT be simple.
Nonetheless, the authors of the English-language articles about LGBT politics in Japan just so gracefully ignore that simple fact, and just as gracefully and ignorantly believe that the feudal, conservative, lagged-behind culture is starting, only recently, to recognize the issues of LGBT the same way as the U.S., the U.K., etc. did.
The new pride parade, Tokyo Rainbow Pride, which only started last year, has been treated as if it were the very first pride parade in Japan. And that is not true at all. Tokyo has had pride for a decade (organized by a group separate from the recent one, which was disbanded a few days after the recent pride was held this year). Sapporo and Osaka have held pride multiple times. Nagoya joined the history of pride last year. Let me tell you——yes, the most recent pride, Tokyo Rainbow Pride, is the very first pride in Japan that is shamelessly commercialist, neoliberalism-friendly, war-friendly, and corporate-friendly. The list of booths who made presence at this year’s pride include Israeli Embassy, the U.S. Embassy, the U.K. Embassy, IBM, an insurance corporation, a wedding agency, Google, the city of Tokyo (its welfare branch), and Phillips Electronics. I saw a tweet during the pride saying the ambassadors’ from those embassies spoke on stage. Who were greeted with this:
The Israeli Embassy handed out hand-held fans. Which was used in protest against Israel in this way:
The Pinknews ran an article about the latest parade, strangely with the concluding sentence about the Walt Disney Company policy selling gay weddings and Tokyo Disney following suit. Surprisingly, or maybe not so surprisingly, all three articles tagged with “Japan” on Pinknews are about the lesbian couple who did the wedding at Tokyo Disney.
Each of the articles has the following sentence.
In a country where homosexuality is still a taboo, and saw its first openly gay politician elected last year, their wedding was greeted with enthusiasm by local gay people and activists. – LINK
In a country where homosexuality is still a taboo, and saw its first openly gay politician elected last year, the wedding was greeted with enthusiasm by local gay people and activists. – LINK
However, in a country where homosexuality is still a taboo, and saw its first openly gay politician elected last year, the news was greeted with enthusiasm by local gay rights activists. – LINK
But if the authors had done some more research, they would have found out that in Japan, there is a huge number of people opposing the system of marriage, especially in conjunction with the family registry system (koseki), including queer and feminist individuals who show their opposition to marriage publicly. There are academic articles like this.
What I don’t understand is why these Western editors so much like to think of Japan as undoubtedly conservative, of its LGBT politics as undoubtedly so immature that everything that’s aligned with mainstream LGBT agenda would be appreciated and greeted with enthusiasm by local LGBT individuals who, in the authors’ dreams, have long waited to be liberated by the Western mainstream gay efforts. They are, in constructing LGBT politics in Japan as such, erasing local history and ignoring dialogues taking place among queers in Japan.
Look——I don’t even like Japan. It’s a country where I was born, and grew up until 16 years old. Still, that doesn’t matter, I don’t like it. I don’t like what it does to Korean residents, what it doesn’t do for queers, how they treat asylum-seekers, how they prioritize corporate interests over peoples’ interests, etc. etc. This country is full of shit. But there are people here struggling to change that. And the way some of them are trying to change it is way more complicated than waiting for a White savior to conquer and liberate the marginalized populations. And the change is taking place. It has always been taking place. Taiga Ishikawa isn’t the first openly gay politician. This year’s lesbian couple’s wedding was not entirely “greeted with enthusiasm.” The Tokyo Rainbow Pride is only new in terms of commercialism, affinity with corporate capitalism, and its indiscriminate teaming up with state violence and wars. Wake up, English-language journalists. For gods sake, do research.
ADD (May 13, 2013 Japan time)
Found a really annoying article about the pride march that took place in Tokyo earlier this year. Had to leave a comment. And here it is.
I’m a queer activist from Japan and here I’m talking to progressives only. I’m not gonna talk with anti-gay conservatives. I’m against gay marriage for a wholly different reason than theirs.
OK, I said it. Now to the main point of this comment – the “gay pride marchers with banners” at Tokyo Rainbow Pride were not “demanding marriage equality in the land of the rising sun.”
Okay, so, this phrase is annoying in many ways. First of all, what the hell is the “land of the rising sun”? What kind of ancient world does the author live in? For gods sake, New Zealand is the first country to see the sun rise in the beginning of the day. The rising sun rhetoric has been used by those in Japan with power in order to make the people proud of themselves so that manipulating them and fashioning them into soldiers and suicide weapons would be easier. So using the rhetoric today carries a lot of colonial connotations.
Second, marriage equality was not even the theme of the event. It was mentioned by some who spoke at the event, and I’m sure there were participants who wanted marriage equality. But the voices we heard at the event were much more diverse. A few years back, at pride, one participant had a sign that said, “F*** the imperial system.” Another participant’s sign said, “God bless no marriage.” Yet another, “Not marriage, we want visas.” There was also an internal protest against one of the floats themed “marriage [mar-riah-j]”, and the protesters had signs that said, “marriage is the gateway to poverty,” “We don’t need recognition through marriage,” “I am lesbian, married or alone,” “F*** the whole family system,” etc.
This year’s event also saw a multitude of voices and opinions, very diverse, very controversial. When the ambassadors’ from embassies of the U.S., Israel, etc. spoke on stage, they were greeted with signs that said, “No to Occupation,” and “No Osprey.” The Israeli Embassy handed out hand-held fans that said, “ISRAEL,” and someone added, “NO TO,” at the top, making it their political statement, NO TO ISRAEL. There was also someone who had a vertical flag that said, “I oppose war.” I wrote about those protests at http://gimmeaqueereye.org/entry/173 (“Read before you write about LGBT politics in Japan”) if you’re interested.
I am not only annoyed by the English-language LGBT journalism. I am also furious about the local media who don’t know shit about queer lives and experiences. But I am very aggravated by the English-language journalism because I know for sure that authors, editors, and whoever is responsible for contents must know that there is a diversity of opinions within any queer community. Queer activism in the US (and other English-speaking countries) has seen so much diversity, so many controversies, and battles so ugly. I sometimes wonder if those writers who write about LGBT politics in Japan simplifies it so that their fantasy of one united community of queers is protected. I say, f*** you. Japan isn’t your wonderland. It’s got a long history of rights-based movements, liberation movements, backlashes, and political lobbying. LGBT politics in Japan cannot be that simple. It cannot be as simple as English-speaking journalists want it to be.
ADD – 2:30PM, May 13, 2013 Japan time
I don’t know what’s going on. I first posted a comment on the Japan Times Today website. I had to edit it many times so the auto-foul words detector would accept it. And then a couple hours later I got an email from Japan Times Today saying they had removed my comment because it was “offensive/vulgar.” So I posted there the link to this blog post where I copy-and-pasted my original comment. And within an hour it was gone, too. So I left another comment (which looks like my first comment, which isn’t true), explaining the above, and said,
“I’m not trying to advertise my blog here, but if you want to hear a voice of a queer activist in Japan that has something to say about the rhetoric “the land of the rising sun,” and about the narrow definition of queer politics as a demand for marriage equality, you can do so by googling “read before you write about LGBT politics in Japan.””
ADD – 3:03PM, May 13, 2013 Japan time
I. Can’t. Believe. This. Japan Today edited my comment, and deleted the parts where I explained what happened to my previous comments. This is against all the values that journalism should embrace. This is not acceptable.
ADD – 3:18PM, May 13, 2013 Japan time
I just left the following comment.
ADD – 3:24PM, May 13, 2013 Japan time
And they deleted my comment again.
ADD – 10:00PM, May 13, 2013 Japan time
I finally decided that I didn’t want anything to do with Japan Today anymore, and so asked them to delete all my comments, including the half post that I had posted and they chopped up. Below is the last comment I left. A few minutes later, they took down the both two comments (EDIT: with one email notification about the deletion of the second one. Classification: Off Topic).
See, I do not care if what they did was in alignment with their “moderation policy.” I mean, first of all, they were not even following their “policy” when they deleted my 2nd and 4th comments and didn’t send me notification emails (I received their email regarding the deletion of my 1st comment). And, second, the policy sucks. It states the moderators can edit readers’ comments, and their decision is final, not negotiable. I mean, deleting someone else’s comment is one thing, but editing it brings in a whole different dimension. It takes parts of a comment out of context, puts them in a wrong (or at least, unintended) context, and betrays the ethics of journalism (which is, by the way, betrayed all too often). The policy also states that readers cannot post any comment discussing comment moderation. And that is fucked up, since there’s no other way a poster can complain about comment moderation when it seems wrong. And I’m not saying they violated their moderation rules. I’m saying their rules and enforcement are wrong.
actup.org, which has revived itself last year with new outlooks and aims, tweeted today that:
#Japan’s first openly #gay #politician wins seat http://i.actup.org/fXKkTq #lgbt #politics
This “first openly gay” thing has also been circulating in Japanese language blogosphere, via Japanese language tweets, and listserv’s for the last couple of days, and I have been extremely upset about it because it is SIMPLY NOT TRUE that Taiga is the first openly gay politician in Japan. The article was originally published on PinkPaper.com, “Britain’s leading gay news website,” by journalist Stacey Cosens. Here’s what the article says:
Taiga Ishikawa has become Japan’s first openly gay politician after winning a seat in the Tokyo ward assembly in local elections on Sunday.
Tuesday, 26 April 2011
Taiga Ishikawa has become Japan’s first openly gay politician after winning a seat in the Tokyo ward assembly in local elections on Sunday.
Speaking to AFP he said: “I hope my election victory will help our fellows nationwide to have hope for tomorrow, as many of them cannot accept themselves, feel lonely and isolated and even commit suicide,”
“Many LGBTs, or sexual minorities, realise the fact when they are at elementary and junior high schools, many of which are operated by the municipality,”
“As a ward assembly member, I would like to reinforce support to LGBT children at schools.”
Ishikawa revealed he was gay in his book “Boku No Kareshi Wa Doko Ni Iru” (Where Is My Boyfriend?),”published in 2002.
The Toshima race saw 53 candidates compete for 36 seats.
I left a comment to the article, but I’m repeating myself here.
First of all, Taiga is not the first openly gay politician in Japan. Don’t get me wrong, I totally agree that an openly gay candidate running for a seat in a ward assembly for the first time winning is a great thing. I personally know Taiga and I’m really happy for him and his supporters who must have put lots of efforts into his winning the election. It’s great, no question about that. But that doesn’t make him the first openly gay politician in Japan.
Not only are there and have been closeted LGBT politicians, Kanako Otsuji, former Osaka Prefectural Assembly member, has been out as lesbian for quite a long time. She published a book about her lesbian identity during her assembly membership and her name is not only known to LGBT individuals but extends beyond the community.
Aya Kamikawa, member of the Setagaya ward assembly, is a transgender politician. Her recent election marked the beginning of her SECOND 4-year term in the assembly. (Edit: not that I’m conflating gay and transgender, but Aya is definitely worth mentioning when reporting on queer politics in Japan.)
I am sure that the journalist, Stacey Cosens, is not the only one to blame. Her sources probably include ones from Japan and, as I said in the beginning, the Japanese online LGBT community is also praising Taiga as the first openly gay politician in Japan. But a journalist’s job is to evaluate her or his sources, do research on her own, and publish an article that’s worth the trust from her readership.
This “first openly gay politician in Japan!” thing, both in the PinkPaper.com article and in the Japanese-language LGBT online community, is aggravating because what they are doing is ERASURE OF HISTORY, making it seem like this is somewhat a NEW phenomenon, after decades of oppression finally blossoming! or something. And that is bullshit.
The other reason why I’m concerned about this pseudo-new phenomenon is that, combined with the now popular Taiga-is-the-first (false) statement, the word “openly” has all of a sudden gotten in the past week so much currency in the Japanese-language online LGBT community and been used in a grammatically incorrect way (according to the English grammars, at least), where it is followed by the suffix “-na” which makes the preceding noun an adjective. So the adjective “open”, once turned into an adverb “openly,” is now made into an adjective to mean, well, exactly “open.” This is a tricky process, and I don’t think people just now spontaneously came up with this terminology individually. My guess is that there was some sort of organizing around this new terminology among supporters of the candidates which then spread over the community.
I am not for or against new terms or new frames because language is not fixed but instead flexible, changing all the time, transforming our understandings of the world every day. What I’m concerned about is that by using a new term “openly”, which sounds different from “open” which, to Japanese-speaking individuals, can mean many things, in talking about queer politicians, those in the community are making the recent electoral victories of these homosexual politicians look like a historical turning point for LGBT politics in Japan when in fact it is not.
In this Twitter era, it is ever increasingly becoming easy for the community (as diverse as it may be) to be lured into a uniform framing of LGBT politics. Already, prominent mainstream queer bloggers and activists in Japan are using the new term “openly” so frequently that it almost looks like they have quotas. And to me, that’s frightening.
Oh, another thing I noticed while signing up for an account at PinkPaper.com (you need to have one to leave a comment) is that on the registration form page, “Title” is one of the required information where Mr., Mrs., Miss, Rev., Prof., etc. are the only options, leaving no gender-neutral, non-professional options available to individuals who want to sign up.
As a “gay news website” that they call themselves, I really hope that they’ll stop forcing non-professional potential members of their website to choose a gendered title for themselves.
Very, very inaccurate information. First of all, Taiga Ishikawa isn’t Japan’s first openly gay politician. There was Kanako Otsuji, an openly lesbian politician, from years ago. If the term “politician” includes those who have not been elected, there had been more than a few. Second, last month’s pride parade was not the capital’s first rainbow pride event. There have been pride parades in Tokyo for years. The one last month was just another parade by a new organization. Also, there have been hundreds of “events” in Tokyo that dealt with queer celebration and queer knowledge. Seriously, do some research before you write.
Ok. I almost cried. I almost cried not because of the devastation that those people in those stories and photos are experiencing, but because they are now a target of the Western pornographic gaze. I mean, look at that picture of ‘an old Asian woman standing in the rain’ – how photographically well-crafted it is! Oh my god, it surely provokes some emotional, sympathetic, um, hard-on (figuratively).
Those things (stories and photos) may be authentic, but if we stumble upon this kind of article and spend a few minutes actually reading and looking at such photos, we need to ask, why do I ‘want’ to know? What is this desire that I have that drives me to look at these horrible photos?
Oh, and “the Japanese are too proud to ask” is just beyond laughable. There are numerous organizations and rescue teams, including those from outside Japan, working in evacuation centers and helping those stuck in places get out, etc. I’m sure there needs to be international cooperation, but people in Japan don’t need that Ken guy to speak for them.
And to assume that those affected by the disaster are all ‘Japanese’? The NGOs in Japan already started (and finished some) translating resources into Spanish, Korean, Chinese, Portuguese, etc. because they know that foreign-born residents are also facing the same tragedy and in need of resources and support. And some NGOs are affiliated with international organizations. Ethnocentric, Orientalist people like Ken and nationalist Japanese right-wingers are the only ones who don’t acknowledge/approve the diversity of people who live in Japan.
I want to say to those reporters, don’t sell photos and stories——what does that do anyway? it’ll just please the global audience who want to see ‘other’ peoples’ tragedies so much that they pay for the Western media. The only thing people outside of Japan who cannot physically go help them can do is to make donations and tell friends to do the same. I myself cannot afford to go back to Japan. So I made donations (here and here).
And I refrain from watching or looking at any kind of photography or videos that portray just how much ‘Japanese people’ have suffered because I don’t have the right to consume their misfortune.
When the first earthquakes hit, I also looked up info about how many people died, how massive the tsunami were, and even looked for videos of tsunami totally eating up the sea shore. And, to be perfectly honest with you, I was fascinated. And the moment I caught myself being fascinated by looking at those things, I realized I was part of the Western, pornographic gaze that consumes the Other. And I decided to distance myself from it, at least as much as I could.
It’s pretty much the same situation in Tokyo, actually. The mainstream media have been mostly focused on portraying the tragedies of ‘the local farmers, poor children, and hardcore survivors’ as something unreal and cinematic. Fascination seems to be the primary driving force of the mass media, wherever you go, I guess….
Found this article on Alas, a blog, and I have nothing against the idea that women on maternity leaves should be paid, but one thing I wanted to comment on was the use of the kind of rhetoric that I happen to find in many anti-US arguments and the like including this one. Which is, in this case, saying that:
Indeed, a study from Harvard University last year found that of 168 nations worldwide, the United States is one of only four whose government doesn’t require employers to provide paid maternity leave. The others are Lesotho, Papua New Guinea and Swaziland. Tapped; Having a baby? Put it in writing
As one of the comments to the post on Alas, a blog notes, it is unclear whether or not any state in the US does have such requirements written in state laws. But I guess another problem here is, what is the point of listing all the three other countries whose government doesn’t have such legislation? I am not suggesting anything about the author’s intent or any conspiracy theory or whatever speculation about anything in this particular article. But every day, we all see the rhetorical device in the same fashion, that is, when the argument is made against the US (government/people/culture), it lists the country as doing something that some “under-developed” countries1 are doing, and when the argument is made in approval of what US is doing, it’s described as something that other good-mannered countries2 are doing, too.
I understand that this rhetoric functions for some social justice, even effectively. But if we continue to be convinced by such rhetoric, accepting the post-colonial world view assumed by many writers3 who use the kind of rhetoric, consciously or subconsciously (doesn’t matter, because I’m not talking about particular writers but the general use of such rhetoric that many people, even social justice activists, sometimes embrace and adopt to amplify their truthiness4), then we will need to face our own ambivalence about what social issues can/should be put on hold for the sake of solving what other social issues.
Which, by the way, my anthropology teacher from a year ago, Dr. Gallin, called “over-exploited” countries. ↩
And they are sometimes Switzerland, the Netherlands, Norway, etc. and also sometimes France, Germany, etc. and also sometimes Japan, Taiwan, India, etc. depending on what it is that the “good thing” is about. ↩
“Writers,” not in the traditional sense. It refers to the more general idea of authorship. ↩
Maybe the word “truthiness” is quite too harsh. It’s more reliability and persuasiveness that gets amplified. ↩
When I first got that name, “gay,” I felt jubilant. I accepted the name and told people that I was gay. Since I was also bisexual from time to time, I sometimes called myself a “part-time bisexual.” At that time, I lived in the country where I was recognized as racial minority, which already made me “different.” So, through gayness, I thought I could become part of mainstream culture. I put myself out to the public as gay, rather than Asian. That was my assimilation tactics.
After I moved to another country, I learned that people look at gay Asians as nothing but gay ASIANS. Nobody would see me as simply gay. The I-am-gay strategy was supposed to help me integrate into the majority, but I soon realized that all I had done was dig down deep and descend into the status of minority within the minority. That was shocking to know. It followed that when I moved back to Japan to transfer to a university there, I hated the name, “gei,” a ridiculously simple equivalent to the English word, “gay.” Every time I saw the word in Japanese, it reminded me of the visual images typically displayed on the front cover of gay Asian porn DVDs targeted at caucasian populations that I had seen back in San Francisco. “I do not belong to this category,” I thought. Or more precisely, I thought, “I would do anything to avoid being called that name.” Which, also, brought to me the most horrifying idea, which I had always vaguely imagined, that all the people I had met in New Zealand and the United States only saw me as “one of those Asians, who happens to be gay.”
I still see the English word, “gay,” as something positive, something I can relate to. But I loathe the word,“gei.” I wanted to become “just gay,” not “Asian gay.” I still crave the status of “no sign” or “no name,” which is, of course, based on the racist idea that whiteness means transparency and colors carry meanings. Advocates who use such rhetorical expressions as “we are normal” or “we are just the same as you” are the last thing that I want to become, but when it comes to race, I still haven’t found a way to settle and accept my own non-white body.
So the racist me sees the word, “gei,” in a very Orientalist way, while I hold the fear that when I say I am gay, people automatically supplement that statement with the word, “Asian.” I don’t want people to read me as Asian, nor do I intend to reveal my racial category to people who, luckily to me, do not know it. When someone IMs to me knowing nothing about my race, that’s the only time I feel safe to say I am gay. It’s the moment of “ascending” into the status of phantasmic “gayness,” in which the only difference I am forced to take for granted about myself is gayness, and I can say “yeah we’re different, so what?” But when the other person becomes conscious of my race, I shrink and descend. I do not hold Asian pride, I guess. I feel like a suck-up assimilationist who looks down upon other Asians because “they are not as white as me.”
Since gayness was introduced to my life as a potential bridge to mainstream culture, it means nothing more than just an option, something I can easily adopt and belong to, or discard. It is a choice. And choices do not have anything to do with my body. So, to me, gayness is an unreachable holy land (which, probably, no one has ever reached; what’s more, it’s probably just my imagination that there be such a thing). It’s just an useful name. It never gets in my way when I deviate from it. I mean, me and gayness are far too apart in the first place, and there’s no way I can deviate from it in any noticeable way. So, unlike the name, “Asian,” which is strongly associated with my body, I do not hold abhorrence or dread against the name, “gay.” “So what?” would be my stand, and that actually describes my true feelings pretty well. But no matter how many times I tell people that I am gay or gei, I can see that expression’s reflection in the mirror with the contours of my body being freakin’ Asian. Thousands of thousands of words, repeated and paraphrased, will never get me where I feel I should belong, where I can be “just gay.” As soon as people see me, hear me, or touch me, the totality of “I” falls apart. So I hide. I hide behind the closet doors. And when I successfully have my body disappear from the visual field at the scene (like, in email or something like that), that’s when I do communication in somewhat satisfactory way. I get to assume the kind of body that I want.
I hate identity politics. I hate it when people label me. I also hate it when “liberal” people let me choose from labels. I mean, not all names are equal. And if you choose wrong, that name is a one-way ticket to hell. And refusing to choose means you’re nothing. Nameless. Sometimes people even decline your choice, saying, “that’s not what your body is, honey.” And the biggest reason why I hate identity politics is because I am, as I have explained, a twisted white supremacist. I feel torn apart every time someone pronounces that my body isn’t white. It makes me feel like I am less, and thus need to be fixed with better care and more efforts. It also makes me feel exhausted and helpless, thinking back on my enthusiasm to approximate to whiteness which never bore fruit. Saying I am white would only help the world feel less sorry and guilty for labeling me “crazy.” If I were white, and if people saw me as white, I’d be happy to be gay. Gay activism based on identity politics would not bother me, because it’d sound just so irrelevant that I don’t care. And that’s because I chose, and am still choosing, the name, “gay,” based on my own decision. I second Foucault who said being gay isn’t about sex but lifestyle. I enjoy being gay but it doesn’t define me. I have been straight, gay, bisexual and everything in-between in my teen years, so I first-handedly know that sexuality flows and changes. So I play with sexual categories. But race, oh race! Why would I want to “come out and express myself” when it’s not what I want to be and it’s the only racial category to which I seem to have the right to belong?
To live in a society/community strongly influenced by Western modernism (including the West) means to be forced to pay penalty when you fail to follow the categorical imperatives based on the academic discipline of biology. In a queer context, it would be to pay penalty for not acting, identifying and performing sex like you’re supposed to in biological senses.1 But not all cultures have adopted Western modernism, or at least, there have been modifications at the time of introduction. The same is true for seemingly Western regions like the U.S. and Western Europe. When I was a high school student in a town called Ojai, CA, it felt as if there had not been categorical imperatives based on race. The town is mostly populated by caucasians and I only knew one Japanese resident a few miles away from the dormitory. Nobody spoke Japanese. But I felt more accepted and free than I did in Bay Area where I went to college. Friends groups were not divided along the racial lines. Classmates were more curious and respectful about cultures
that were not of their own. They saw differences and accepted them, while also finding joy in having things in common with other races. I wouldn’t say things were perfect in Ojai, but surely much better than any place else I’ve been to. It was as if my being Asian had been put aside, invisible, but called for when it was convenient for me. Being Asian was, for the short one-year period of time that I spent in Ojai, shrunken to the size of being gay. I could control the display of Asian-ness, sometimes disavowing it, and sometimes summoning it, just like I would be able to with my gayness if I were white (or so I wish).
I’m not saying I am human before I’m gay or Asian. All I’m saying is that no single label can override others and triumph as the defining feature of the person that I am. I want my features to be detachable, or at least controllable in terms of output flows. But reflection in the mirror moves the slider up on the mixer, resulting in the amplifiers blowing up. Life is like a cheap mp3 player; you never hear details but high frequency tones, superficial and ornamental. And ordinary people don’t bother getting a set of high quality headphones for their p2p-shared free music. My highest tone is racial. It’s what people notice first. I mean, I know there’re so many positive messages out there about being Asian. For example, I admire Margaret Cho and Dr. Christina Yang (Sandra Oh). Sometimes I wish I were more like them. Asian pride seems like a beautiful thing to embrace. I wish I were proud of my race. It’s not entirely because of societal racism that I’m not proud. The deep-rooted cause for self-degradation is my own racism. I mean, why else do I want to be “just gay” while I completely understand that “just gay” means “white gay” and that that idea is based on racist bullshit? Like I said, being “gay” is a detachable part of me. I chose it. I bet on it. It’s a label that does not represent me. It never speaks for me. If I detect some unexpected noise from it, I’m happy to discard it. It’s a mask that I wear. Never tells what’s behind it. Race, on the other hand, seems to travel through the speakers, randomly hit the walls and come back at me even louder, so loud I can’t hear myself.
Categories of human beings are partly the aftermath of the Enlightenment. Like I said, we are forced to pay penalty when we fail to follow the categorical imperatives. But they also kindly offer you “different” categories, into which to classify you when conventional categories do not seem to work for you. The Western thoughts, especially those of Christianity, pretty much require you to have an identity, deep-seated yet explicable, waiting to come out. Good identities and bad identities: bad ones only need to be confessed and corrected. But I don’t believe in identity. Sexuality flows. Gender identity changes over time. Bodies grow and age. I swirl in the sea of melting pot. But there’s one thing attached to my leg, an anchor, weighing me down so that I won’t drown. And that thing… is race. It doesn’t seem to let go of me. It seems static. Never changes. Reminds me of who I am supposed to be, who I don’t want to be. I want to drown.
Now, let me ask you this again; why would I want to come out?
But biology itself is a set of ideas constituted through language. Biologists, just like other natural scientists, gather up data that are diverse and scattered, in order to get a larger picture of overall tendencies or divide them up into categories that they give names to and study the tendency of each of them. I do not hold anything against scientific methodologies, because they sometimes bring good to society (like medicine). But people seem to believe in biology more than biologists themselves do, thinking that biology is the language that describes nature precisely. Which causes me so much trouble personally. I am too tired to get up my ass and talk back when someone says, “hey, that’s what biologists say,” grinning like they are guaranteed victory. ↩