By Fikri Jermadi

The first International Conference of Asian Queer Studies is taking place in Bangkok between the 7th and 9th of July. Jointly organized by the Office of Human Rights Studies and Social Development at Mahidol University and the AsiaPacificQueer Network, it aims to develop linkages between research about Asian LGBTQ cultures and communities and to promote recognition and respect for sexual and gender diversity in the region.

The conference takes place at the Ambassador Hotel, with the main lobby filled with booths promoting related products, as well as similar organizations and events. The day kicks off with a plenary forum, before a coffee break is quickly followed by panel presentations. The presentations take place simultaneously at different venues throughout the hotel, with two or three presenters on each panel. There are several themes throughout the day, including topics like queer cinemas and issues on queer rights and identities.

Three papers were presented in “Transgenders in Islamic and Hindu cultures.” Sharyn Graham presented “Bisexual and Transgender Intersections in South Sulawesi, Indonesian,” which concerns the cilabai (men attracted to men but behaving more like women). She explained about how they tend to change their sexual orientationism going as far as describing them as AC/DC adapters: “They plug into both men and women.” Next, Fatemeh Javaheri then presented her paper, entitled “Empirical Study on Transexuality in Iran.” She discussed how transgenders are treated in Iran, citing parental pressures, societal discrimination and religious barriers as the main reason as to why people are afraid to come out. Fatemeh then related this to a study she conducted in 2004, saying that 83 percent became transgenders because they “want a better life and to discover their true identity.” Finally, Humaira Jami presented “Condition and Status of Hijra (Transgender, Transvestite, etc.) in Pakistan.” It explores the position of the hijra, who are defined as the third gender, having “elements of both men and women.” She described how they earn an income by performing at birth ceremonies, weddings and even in the theatre, as well as being involved in the sex business. She also talked about their public identities: though they dress like women, given their patriarchal society, they officially identify themselves as men.

After the break for lunch, another three presenters took part in “The Fluidity of Sexuality in SouthEast Asia.” Angela Kuga Thas’ “Silent Runs Around the Sapphic Bush” is a qualitative study she conducted in 2004 to clash myths with realities. One such myth, that homosexuality is a Western import, becomes less of one when she discloses that of those who had their first same sex experience abroad, it is usually with a fellow Malaysian. The second presenter is Dede Oetomo, whose “Indonesia’s Waria, Gay and Gay Dendong: Fluid Constructions of Gender Identity and Sexual Orientation and Their Essentialisations” deals with the waria (male to female transgender), the gay (male homosexuals) and the gay dendong (cross dressing male homosexuals), and how they are treated in mainstream society. He talked about how their linguistics practices, as well as cultural factors, have contributed to the waria’s longetivity. Continuing on the theme of linguistics,
the third paper, “A Semantic Look at Feminine Sex and Gender Terms in Phillipines Gay Lingo” was presented by Cynthia Suguitan. It described how the gay language has acted as a catalyst for empowerment. The proliferation of the gay language, especially within the mass media and the youths in the Philippines, has made it a ‘cool’ language. As an audience member later pointed out, knowing how to speak the gay language will earn that person respect from the gay community.

The second day ends with a plenary discussion on Asian gay films. The filmmakers themselves related their personal experiences in making such films, before clips from their respective films are shown.