Sexualities

A proliferation of research outputs in recent years that takes into account the erotic subjectivities of the researcher seems to suggest that both research on sexuality and the inclusion of the desiring researcher’s body in academic writings have become accepted as valuable and relevant academic research topics and methods. Yet, the often animated and at times uncomfortable discussions these academic interventions generate—also beyond academic settings—attest to the enduring sensitivity that comes with (discussing) the researcher’s sex and sexuality. This special section aims to provide a space to explore the methodological, ethical, and epistemological implications of (i) the researcher’s immersion in or withdrawal from sexual/ized interactions, and (ii) reflexively reporting about the researcher’s erotic subjectivities in scholarly outputs such as journal articles or conference presentations. In doing so, it not only critiques current academic structures and a masculinist politics of science that are at best not equipped to take into account the complexities of (auto-)ethnographic sex research. It also turns a critical eye towards the blind spots we might have as sex researchers towards the differential power relations with different actors involved in (auto-) ethnographic research that explicitly deals with the researcher’s erotic subjectivities. Reducing those blind spots will make us less vulnerable to gratuitous comments by the erotophobic academy as well as the increasing conservative societal forces who are all too eager to delegitimize our academic writings, while exploring the complexities of (auto-) ethnographic sex research aims to increase the rigour of our work. By talking back, we aim to advance conversations on the methodological, ethical and epistemological implications of taking seriously the researcher’s erotic subjectivities in our research endeavours.

The article describes the specific gender and sexuality relations that emerged in a life story interview I conducted with a gay-identified man who desires both women and men. I provide a detailed description not only of the eroticization he performed in the interview, but also of my reactions: I felt vulnerable, attractive, attracted, and repulsed. My reflexive analysis frames these reactions in the context of the power dynamics between us, as well as in the context of his narrated experiences with women (including solidarity, desire, abuse and economic interests) – some of which my analysis would not have revealed without taking our interaction into account. I thus argue for the importance of processes of embodied learning, and specifically, for the theoretical significance of the bisexual gendered dynamics between researcher and respondent. Further, my account illuminates the ambiguity of bonding between queer women and men. I argue that owing to the theoretical productivity of the researcher’s reflexivity, the transactional erotic aspects of our own subjectivity are telling of the very meanings (of sex, gender, sexuality and other categories) we aim to interrogate.

In this article, I reflect on the process of understanding and my strategies of reporting in the context of a three-year ethnographic study on non-monogamous sex and relationships in Belgium, which included interviews and participant observation in various dating sites and in support groups for people in consensual non-monogamous relationships. I draw the contours of what a research ethics that creates space for the researcher's embodied learning, and learning through sexual-intimate relationships in particular, might look like, centralizing the concept of vulnerability. An ethics of intersubjective vulnerability not only has the potential to constitute an epistemological position from which to conduct critical analyses that aims at producing multidimensional and embodied understanding of power relations, it also constitutes a space of political contestation and a position from which to start to envision alternative possibilities to the neoliberal values that have pervaded society.

This article makes a case for sex-positive research and pedagogy that acknowledges and hence reflects on the researcher’s use of a “pornographic mirror,” a critical and consensual engagement with erotic and pornographic (self-)imagery that opens up bodily sensations and analysis in the public sphere. The article will do so by means of examples of research in which scholars were able to successfully test out such corporeal-driven scholarship and use of porn images. In the first example, the author interviewed an older generation of sex educators in San Francisco, who in the 1960s/1970s pioneered the idea that students could perform and analyze their own sexual behaviors by acting in, and reflecting on, sexually explicit movies, an idea which has also been incorporated into contemporary feminist and queer pornography. This historical moment in radical pedagogy is extended into a contemporary example of sex-positive research about online dating, in which the author comments on her use of sex chat and sexual self-imagery to dissect the online dating site adultfriendfinder.com.

In this introduction, we highlight the developments and transformations that have been put forward and situate our examination of Queer Asias within that context. We then turn to the contributions in this special issue, which collectively examine the intricate and imbricated flows of capital, power, intimacy, citizenship, sexual politics, and categories of gender and sexual (self-)identification in and across Japan, Taiwan, Indonesia, Hong Kong, the Philippines, and the United States. The articles in this special issue take up the following questions through an exploration of local genealogies of sexual practices, intimacies, and meanings in people’s everyday lives: What forms of categories, politics, and activism have gender and sexually diverse peoples across East and Southeast Asia embraced, constructed, and challenged in the 2010s through the early 2020s? What new theories have scholars developed and to what end? Whose politics are now being advocated and how might their activism contest older strategies and discourses?

This article provides a genealogical analysis of the Philippine category “transpinay,” a compound word combining “trans” and “pinay.” It traces the coining of the term by trans activists in the first decade of the 21st century and examines the ways in which the term gained its currency by drawing out distinctions between gender and sexuality categories. The article investigates what the category includes and what the category excludes, and examines disputes over the term’s categorical boundaries. Overall, the article aims not to determine what the term transpinay is, but rather investigates what the term does and how it came to be.

This article investigates “toransujendā” (transgender), “josō” (male-to-female crossdressing), and “otoko no ko” (boy/male daughter) as categories that bind through ethnographic research in Tokyo’s contemporary josō gyōkai (scene and business circles). Building on queer and transgender scholarship, I ask what these categories mean, what they do, and how they figure in trans people’s everyday lives and the institutionalization of seidōitsuseishōgai (Japanese translation of Gender Identity Disorder). I argue that categories are imbued with asymmetrical power relations and operate affectively, emerging from contact between bodies and practices. Ultimately, they are important sites for questioning categories of “gender” and “sexuality” in transnational sexuality and transgender studies.

Situating LGBT activism in a gendered, Asian migratory context, this study asks why and how LGBT migrant workers are able to organize themselves and come out publicly as lesbians, bisexual women, or transgender people in Hong Kong. Which factors are enablers for this phenomenon? A comparison of two migrant groups, namely, the Filipinos and Indonesians, who reside in the same city, will shed light on both the commonalities and diversities of their understanding of LGBT rights as well as their approaches for engaging in the LGBT movement. The study examines the different immersed contexts of the two migrant groups rather than homogenizing “migrant domestic worker” as a universal description of these women. The study adopts an intersectional approach to examine how multiple subject positions, including gender, race, class, and non-citizen status, affect migrant domestic workers who have a same-sex relationship in the host city as well as their practices and activism. Besides, it also adopts an inter-Asia approach to shed light on the flows of knowledge as well as inequalities among Hong Kong, the Philippines, and Indonesia and provide insights into how LGBT activism in Asia is culturally hybrid and diasporic. Qualitative research methods, including participant observation and in-depth interviews, were conducted from 2016 to 2018. I attended LGBT parades and events and conducted in-depth interviews with three Filipinos, two Indonesians, and two Hong Kong people. I also used data from my earlier field work in 2010 to 2012.

Although research tends to focus on the sexual and/or erotic aspects of consensual BDSM participation, there are many non-erotic and nonsexual beneficial outcomes arising from participating in BDSM. This research aims to elucidate those other meaningful aspects of BDSM that reach beyond the sexual in order to highlight their salience for BDSM practitioners and to ensure that these non-erotic aspects of BDSM participation are not overlooked. Eleven regular practitioners of consensual BDSM took part in customized in-depth, face to face interviews conducted within an interpretive phenomenological perspective that focused on the lived experiences of consensual BDSM. The template analysis method was used to analyse the data. Findings illustrated that various non-erotic and non-sexual aspects of BDSM are important to practitioners. These elements are necessary and significant to participants’ lived experiences of BDSM and will be discussed in this paper in terms of transformative experiences and demonstrate that BDSM should be studied from a holistic perspective.

This article explores the role of truth within queer migration. By analysing a host of cultural production – including the verbatim theatre performance Rights of Passage by Claire Summerskill, the short film Crypsis by Christopher McGill, the ethnofictional film Samira by Nicola Mai, and the film The Amazing Truth About Queen Raquela by Olaf de Fleur Johannesson – I will challenge the necessity of attempting to discover the truth of queer migrants as sexual and gendered subjects, particularly as related to asylum claims. Yet if questions are raised about the importance of truth, this also demands analysing the role of faking sexuality and gender, and ‘fake’ queer migrants more broadly, referring to those who allegedly fabricate their sexuality and gender to claim asylum. Instead of suggesting faking implies the possibility of undeservingness, I use faking as a theoretical tool to understand the demands of truth, and how faking may become means to subvert the grounds of who is considered a deserving queer migrant seeking asylum. By disrupting the binary between truths and fakes, the very notion of there being truths of queer migrants (and the subject more broadly) will be questioned.

With the intensification of calls for social ‘impact’ from research, there is renewed emphasis on academic-activism as a means to realize social change. But what ‘counts’ as activism in these visions of academic-activist impact? Drawing on interviews with sex work scholars in the United Kingdom and Aotearoa New Zealand, we examine the borders – and the disruption of borders – between ‘traditional’ forms of activism and a wider array of more ‘minor’ practices frequently perceived as too ‘ordinary’ to claim that label. In doing this, we explore quiet, implicit and everyday forms of activism, arguing that activism is embodied, frequently undertaken by those who do not self-identify as activists, and sits ambivalently within broader institutional drives for research-based ‘impact’.

“Sex as self-injury” is a well-established concept within Swedish society and is a new label for categorizing sexual risk-taking. The phenomenon has been discussed in Sweden since 2008, and about a decade later the concept appeared for the first time in Swedish scientific literature. “Sex as self-injury” is not yet an idea accepted by the international research field, but it can be assumed that it will eventually reach the international arena: the discourse about “self-destructive sex” has the potential to be established as a new diagnostic category of sexual dysfunction through “concept creep.” In this article, based on an analysis of media material from Sweden, we argue that the burgeoning discourse around “sex as self-injury” leads to a further strengthening of the normative division between “good” and “bad” sexualities, as described in Gayle Rubin’s work on a sex hierarchy.

Lesbian, Gay, and Bisexual YouTube celebrities have come to the limelight of popular media culture. This article explores how 10 of the most popular and influential YouTubers from three Latin American countries (Argentina, Colombia, and Mexico) have come to occupy lesbian, gay, and bisexual subject positions in their coming out vlogs. We argue that through the entwinement of YouTube’s political economy of celebrity and performances of respectability, these vloggers were able to turn their coming-outs into a form of emotional labor that positions them as exemplary models of queer success within the neoliberal economy and cultural regime.

In this article, the authors explore the place-based experiences of sex workers and how these experiences intersect with the juridical realm of sex work. The article begins with an overview of the model informing Canadian legislation, how these laws influence spatial practices, and the impact of these practices on the lives of sex workers. Drawing on findings from a visual research study where 15 sex workers used photography and art to explore their lived experiences, the authors describe how sex work places are shaped by their juridical contexts, influencing experiences of power and privilege, collaboration, identity, stigma, autonomy, safety and support services. These findings highlight that place is a critical factor shaping participants’ overall experiences in the sex industry and contributes to the disparate realities of sex work in the Canadian context. Participant photographs are also described in this article, as these visual representations further communicate the role of place as experienced and understood by sex workers. Recommendations include legislative considerations, inclusive service delivery practices as identified by participants, and a call for further research that examines place-based experiences of sex work on an international scale.

Identity formation for asexual people can be complicated by limited societal awareness of asexualities. Consequently, people who eventually identify on the asexuality spectrum often adopt other sexual identities in their early lives. In this paper, we extend sexual identity development theory by analyzing the identity trajectories of asexual-spectrum people who once identified as bisexual or pansexual. Quantitative data suggests that about half of asexual-spectrum respondents once identified as bisexual or pansexual and a third closely associate with bisexual or pansexual terminology. Qualitative data supports these findings, revealing that bisexuality, pansexuality, and asexuality are not always seen as mutually exclusive categories by asexual individuals. We argue that the intelligibility of bi-/pansexuality positions them as identity pathways for many asexual-spectrum individuals who experience equal (albeit little to no) attraction toward people of any gender.

This article explores the ways gay and queer men employ the concept of ‘play’ in relation to sex. Using Judith Butler’s theory of performativity to analyse the experiences of 16 individuals from Aotearoa New Zealand and Australia who identified as a gay and/or queer man or a member of the gay community, I present how my participants used ‘play’ to refer to casual and/or kinky sexual encounters, describe certain safer sex practices, and delineate the difference between queer and straight sexual identities. ‘Playing’ also involved a range of personally cultivated rules connected to the pursuit of well-being. When these rules were broken, the activity no longer felt ‘playful’ and became risky for some. ‘Play’ was ultimately a way for my participants to discuss how risk, pleasure, desire, identity, relationships, and personal well-being related to sexual practices.

The aim of this article is to reconsider ‘pornification’ as a universal concept to describe the mediatized process of proliferation of pornographic images in cultural spaces. Based on a textual and discursive analysis of newspaper clippings from the 1990s, autobiographical books and semi-structured interviews with Hungarian porn industry participants, this article explores the local factors that made Hungary an ideal place for the international porn industry to expand production after 1989. This article contributes to the growing body of literature in Porn Studies, which emphasizes the importance of the industrial nature and global inequalities in porn production. We examine the local discourses that justified the ‘porn boom’ as a sign of westernization and the country’s catching-up to the West and present the key factors in the capitalist reintegration process that led to the expansion of the Hungarian porn industry.

This mixed-methods analysis seeks to understand the shifting visibility of drag performance in the wake of RuPaul’s Drag Race and increasing mainstream exposure. Using a publics/counterpublics framing popularized by Michael Warner, this work argues that RuPaul’s Drag Race has become a drag “public,” while drag at the local level has shifted from insular subculture to counterpublic. This shift is marked by both a new and different hierarchy of drag performance that has altered the drag scene on all levels. This hierarchy imposes standards and expectations about how drag, as an embodied art on the local level, “should” look which influences drag’s reception.

This research is an interpretative phenomenological analysis of same-sex couples’ decision-making process and experience when starting a family. Four same-sex couples with children participated in virtual semi-structured interviews. There is limited sociological research offering in-depth analysis of the relationship between sexual minority identities and the motivations, desires, and experiences of parenthood. This research reveals an array of complexities in the timing of parenthood. Participants also discuss the importance of financial and relationship stability before starting a family and the challenges and uncertainties throughout their unique adoption and IVF journeys. Moreover, participants reported the ongoing impact of the institutions of, and assumptions underpinning, heteronormativity on their experiences as a family, as well as the coping mechanisms they employed to counteract the consequences of heteronormativity.