Week 8 Gender and Sexuality

“In the Shadows of Stonewall” -- Manalansan
As the globalization of the “gay” movement continues to grow, it also, Mansalan argues, increasingly invisibilizes and marginalizes the experiences of non-Western queer folks. Since much of the recognition of the roots of the Gay and Lesbian Movement is given to the Stonewall Riots, a very rigid definition of “gay” is established. “Gay” is understood as a very Western/Euro- centric term, and assumes that it is only that: a Western/European phenomenon. Ignorance is demonstrated in the fact that some countries deny the fact that there are gay and lesbian people in their country. Gay and lesbian immigrants face discrimination from their home country and in their host country as well. In facing that diaspora, “Ken Plummer warned against suggesting a convergence of homosexual lifestyles across the world, against ‘one true universal gayness’” (149). Gay culture varies just as political and social culture. Despite not having acceptance among nation-states, gay culture, although still sometimes underground in some countries, is still alive and thriving from its vast differences and identity. 

"10,000 Señora Lees: The Changing Gender Ideology of Korean-Latina-American Women in the Diaspora"-  Kyeyoung Park

In the article, "10,000 Señora Lees: The Changing Gender Ideology of Korean-Latina-American Women in the Diaspora" by Kyeyoung Park discusses the "spatial, historical, and cultural processes confronting Korean female immigrants now in the U.S. who were born or raised in South America" (161). In addition, she examines the deconstruction and reconstruction of Korean gender/sex ideology that these women experience in both countries. By doing this, she explores the individual’s way of life and how they act at work and home, especially with their spouse and family.

       In addition, gender roles were seen differently in South America and North America. In South America, Park talked about a Korean-Latino-American, who is influenced by his Peruvian co-worker. The Peruvian co-worker wears tight-fitting clothing, and do not have shame with exuding his body parts to get attention from female customers. Moreover, a Korean-Latina dates a married man without feeling embarrassed or shameful. Korean-Latina women were more worried about their appearances and wanted to be just like the Babies they played with. These are examples of how the Brazilian culture have influenced them to ignore their gender roles as Koreans, and live with no rules.
       When Koreans immigrated to the U.S., they encountered a different culture and environment. "They confronted a deeply polarized racial and gender structure" (168). The Korean-Latinas have a better chance to find a job or work for fashion industries. However, racism and discrimination is more prone in the U.S. than in South America. A Korean-Latina is "rejected" by the dominant population because she was not white. This is an issue she did not have to endure in Brazil, but color was not an issue. Therefore, she dated out of race to be different from the other Koreans. Even in the work force, they had racist employers who would make fun of them by naming them after Asian food.
       Park describes how the experiences in Brazil are different because their parents are more "flexible and understanding". They are able to join sports and not have to worry about their gender roles as much. However, in the U.S. the parents have more expectations for their children, and are stricter. Korean-Latina-Americans Diaspora experiences give them different perspectives on their culture. Depending on where Koreans are migrating from, they have different views on race and gender structures, which are influenced by the "diasporic experience and multiple displacements" (177).

“Filipino Sea Men: Identity and Masclinity in a Global Labor Niche” - Steven McKay
Diasporas is a consequence of nation states through their power of imperialism and postcolonialism. Through imperialism and postcolonialism, the rise in America’s shipping industry’s has created a new definition of Filipino gendered identity. Filipino seamen have been coined the term “Manilamen” and their masculinity has been determined by racial and class structures. This control of masculinity has become a dominant tool in shaping the control of the economic balance between trading nations in the postcolonial era. Filipino seamen, however, have constructed their own masculinity. Filipino seamen express their pride in their work through their creativity compared to that of their above-standing white officers, among other ways. By looking at masculinity in a way of creativity, they have changed the perspective of what masculine and made it their own. 

http://www.youtube.com/watch?v=obDDRNcDepY

1.) In response to the ignorant speech by people who believe that there are no gay people in their country because it is just a Western phenomenon, how do gay people in those countries feel and what choices do they see themselves having?

2.) Why does the different diasporic experiences influence Koreans change in gender roles?

3.) How does the change in gender roles affect Korea’s culture and values? Does this impact the culture as a whole, or just those living in those diasporic communities?

4.) How do they view masculinity in their commanding white officers since they have defined a new sense of masculinity for themselves?

5.) Considering the fact that Filipino seamen are seen as gay in the eyes of the dominant class on board, how does it affect their tension with the own culture’s perspectives of them as either heterosexual ? 6.) Sexuality, is one’s preference in sexual partners. Being gay and being a "waria" is two completely thing in Indonesia. If it is accepted in one culture, why not all?

7.) Waria's gender was biologically male but took on female aspects, why are they seen as "normal?"