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good afternoon, everyone. I'm Dr. Inchao Gao, a senior professor of sociology at Virginia Commonwealth University, in Richmond, Virginia. I'm a U.S.A. I'm so glad and honor now to

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call organize this panel because based on the ace, A is a rule that you know, the organizers and the presenters are not be able to be the chair. So that's why we has been assigned a random chair who did not show up so

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so maybe. I will, for Facilitate! No, the the presider here. So today I'm so proud that because now, when Ireland Maquino, who is the Assistant Professor of Sociology at the University of Calgary. organized this panel with me. The title is Theorizing Desires, sexualizing sociological theories. We are so

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excited about this pedal, because now we try to build the bridges between 2. You know, marginalized or segregated areas, including the societies for theories and the sociology of sexualities, right and the sociology of sexualities have one section or division, either the Asa bureaucracy.

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But here we don't even have a space in this occasionally here at Isa. So hopefully, this panel could be a good starting point, and also no, we has been a little bit ambitious about The trajectory of this panel now, because, based on the wonderful papers that we has been collected here. So we were thinking about. No, we are going to use this space to collect more questions and comments, and maybe shoot for the contributions to a special issue.

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well, estimatedly, maybe sociological theory, if like, they like us or the gender in society, and just like people know. my advisor at brogers.

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my Phd. Program with Arlington. And you know, Kim Palmer sadly just passed away and leave us. And also Epstein, Steve Epstein, now, who create wonderful space in 2,004, another special issue about the missing clear revolution. We think sociology and next year will be no, the thirtieth anniversary

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of that physical moment. So I would say, you know, use this panel to create another historical moment for all of us, and everyone's participation is very welcome here, not only to help those paper, but also prepare your ideas and the knowledge production that maybe you can think about. If there's a chance of the special issue created, then you will have your own intellectual products to be participating in

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another historical moment. All right. So, to save the time, I will briefly introduce. the all 4. Wonderful presenters here, and have them to introduce their own title and the presentation. So first one no, we have Dr. Salvador

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Vita, or tests now from America, University, United States. Welcome the second one we have Anna won the University of Michigan.

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also United States.

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Welcome. Third, we have Alexander Kong Dot Cove, no University College, Dublin, from Ireland

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great, and finally In Child-gal, Virginia Commonwealth University, all right to save our time. No, I will turn the floor to Oswaldo to start the conversation.

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Oh, we didn't do the acknowledgment. I'm going to read the acknowledgment of of country

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on behalf of everyone gathered. I pay respect to the spirit of country here in an arm where we're meeting, I acknowledged the past and present cooling nation. Wouldn't Jerry Woi, wooden as the sovereign people here the cultural knowledge holders who maintain and promote in our aboriginal law, customs

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and custodianship, responsibilities for country and the people. That country continues to sustain generation after generation into the future. For all of us.

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I recognize the important contribution that first nations, thinkers have made to sociology, including challenges to our dominant ways of thinking.

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We thank all first nation delegates in the room today. And at the conference for the contributions to knowledge in the discipline

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 you to hide there

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all right, I'm going to put a timer. I think I'm good with under 20, but

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nerves usually work against us. So I'm going to stay close to the text and read so that I don't go over time. thank you to Injou and Allen the panel organizers for this wonderful session. I am honored to share with you some new ideas I've been thinking of alone, but in conversation with others, from a research group from in the Americas.

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It's not moving.

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is it? Here or here.

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Wow! There you go.

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Okay.

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 In conversation with others from a research group in the Americas called the Queer America's Working group, you can see here. It's a plug which builds communities in spaces where knowledge production begins to flow outside of the global north

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and among scholars, artists, and activists through south-south engagements. Though I am responsible for these ideas, they became clearer in the context of conversations with working group members. We have a fabulous Facebook web page on an actual web page. So I invite you to look us up

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from its inception. Queer theory was seen as a distinctively Western concept that would abuse its reach elsewhere. Still seen as an imperial imposition.

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those resisting its use claimed that the untranslatability of the concept queer was a sign of its failure to circulate elsewhere, and that this, not being translatable, made it made clear the colonial histories attached to the foundation of the field

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to be clear. The multiple genealogies of queries, studies, and query theory, and the raised and gender implications of charting those genealogies. Say, if you think about the combined river, collective Audrey, Lord Gale, Rubin, Ted S. I. Laurtti's act of Coronation for Co. Butler, sed week exceed the scope of what I'm sharing with you today.

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Suffice it to say here that queer theory's main trajectory has unsurprisingly privileged a type of sexuality that is anonymous with whiteness and maleness to the detriment of racialized analysis the queer of color critique emerges out of the quest for queer theoretical formulations that do not ignore axes of power similar to what the Kombay River Collective, Lord Hoops.

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and others did so. The presentation goals are 3

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to focus on core theories travels from the Us. To Latin America. In this case I'd be curious to hear from others who work in other regions of the world.

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and the kind of universalizing that takes place by zooming into us rationalization as a critical component that does not translate everywhere.

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Number 2 to explore applications of the core of color critique in Latin America, using the cases of 3 social scientists to anthropologists and one sociologist, and working in Venezuela and Cuba respectively, showing the limited capacity of the term to translate elsewhere, even in places where blackness is predominant

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and objective 3 is through that exploration, begin to demonstrate the inapplicability of the concept of the region in the region.

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so the question that lingers for me, and which you see in the bottom right insert is whether the core of color critique extends a colonial post-square theory project of imposing global north theories in the global South

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through a binary black and white racial formation practice or in position. I'm really curious about this question, and if you don't, you're not familiar with the queer color critique. I'm going to situate it in a larger context.

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If black feminism and intersectionality have been adopted in the Americas without question and queer theory has and is still today rejected for linguistic impossibilities of literal translation in the region. Is it possible for a racialized, queer category, like the core of color critique to travel and stick a mint amidst the inherent whiteness of queer theories from the North.

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Even in an increasingly pluralistic field

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we still witness a hegemony of academic knowledge in which the North produces theories, and the South is seen as the premier space for data collection, making ethnographic incursions or applying Northern theories to local cases.

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Queer theory has acquired international fame with so such knowledge. Formation at the core of my argument is whether the the queer of color critique follows that pattern or not.

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These and the next slide are going to give you a really friendly headache, because I'm bringing together all these fields of study that I think are important for you to follow the argument that

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you'll hear next.

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But here you see some of the themes that include or incorporate what's possible to to name an impasse between all these fields of study, for instance, and many of these are not sociological fields. I recognize that. But, for instance, if you look at the middle left Latin American trans. That is theorizing. There's a tension between how travesty theories are done in Latin America and trans studies in the Us. Right? So to recognize that we're not using

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theoretical formulations that apply everywhere is is really key, and that we move across some of those points in thinking about a queer color critique that thinks sexuality, gender and race together.

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Another challenge is the brazilization defined by Omian wenand as the extension of racial meaning to a previously racialized, unclassified relationship. Social practice or group

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does not execute similarly, everywhere. And yet another tension is that concept of race and class are not discussed in explicit ways in many Latin American countries, rendering an intersectional or a queer of color critique less plausible.

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Thus race and the idea of of color may not be intelligible. But that doesn't mean rationalization or racism aren't taking place in Latin America.

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It's just not happening through a black and white binary logic.

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again, another headache. Helpful slide, shows us another way to think about the fields and how they are intertwined with connections between queer and ethnic studies and trans. And ethnic studies.

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The core of color critic is influenced by this combination, but through American studies, not sociology.

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while Rod Ferguson, one of the first 3 scholars, to use the concept and the only sociologist turned American studies. Scholar developed this category in his book, Aberrations in black toward a queer colour critique from 2,004. His work was informed by English Literature and performance studies, scholars such as Jose Stevan Munoz and Chan Dan Redi.

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The core of color critique is based on the analysis and mutual constitution of sexuality and race, in processes of citizenship, engagement with family and other social institutions, and discursive analysis of both whiteness and heterogeneity.

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Given Ferguson's engagement and sharp contestation of sociology, he poses a really important critique

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of the deficit lens placed on black neighborhoods in Chicago by the Chicago School of sociology, ethnographers and defense and centers. The Atlanta School of sociology. Instead, like other black scholars.

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He contributes to our thinking differently about sociology historically, and today

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the queer of color critic loops back to central critiques of core theories, formulation to date

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just as feminists of color critiques emerged in the late 1970 S. And early 1980 S. In response to a predominant middle class, white feminism from the 60 s. And 70 s. That is.

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this is work that does not let go of troubling analytical categories and of noticing the systems impacting marginalized, marginalized lives.

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If anything.

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right in the middle of this slide you can see in brackets the notion of intersectionality. Right? as we know it, intersectionality emerge right at that point between racial formation, theory and queries. And I'm really interested in how black families thought and intersectionality intercept as an intervention the core of color queer theory, and then the core of color. Critique

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distinctions are often drawn between intersectionality and the core of color critique, though, like black families, thought, intersectionality helped rethink categories of social life by looking at the interticulation in forms of oppression.

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Some of these other fields of study have cemented themselves in Latin America and elsewhere, and there are Spanish and Portuguese translations that have circulated for decades

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a core of color critique in Latin America forces us to reconsider how race is framed, understood, and enacted in each country in the region with different racial formation, histories

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rather than question whether or how categories, like people of color, may or may not travel or be translated to other sites. This incomplete translation of racial notions from the Us. Elsewhere serves as a key illustration, and we'll see that with one of the 3 cases I'll discuss

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in terms, of course, here in the Americas, the articulation of works in English, as well as the translation of some text to Spanish is primarily centered on with us quite scholars.

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Latin American scholars, contributions operating in the shadows of these sources often enforce conversations with Butler, Setwick, Perl, and Warner and Foucault. Those texts get translated first.

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None of the works translated in Latin America today include explicit, explicit, queer of color critique scholarship.

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Thus linguistic challenges in whatever core theory circulates in Spanish, often as a result of translation from in English.

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sharpens the invisibility of a racialized core analysis in the region.

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And here I'm going to start with the 3 cases that I want to share with you, Marcia Ochoa, in a fabulous book. Quinn, for a day transformistas, beauty queens, and the performance of femininity in Venezuela.

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 this book came out in 2,014. It's a really important piece of work if you're not familiar with it. She actually takes Garfinkel's idea of the accomplishment of sex.

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Weston Simmerman's accomplishment of gender, and moves it to the accomplishment of femininity in really brilliant ways.

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3 years before publishing this book she published an article in Spanish in a journal in Ecuador. thinking about the the area queer the colour.

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So she uses a category queer of color. Critique in in a mix of languages. The ontranslight on translatability is evidenced in the very hybrid usage.

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an insightful, powerful, and beautifully crafted account of street catwalks or places where trans. Women engage in sex work in Caracas, Venezuela, which is where she does her work. Ochoa produced a critique of modernity through the experiences of trans. Women, which he calls stands for Mystas in Venezuela.

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by showing how this trans subject in Venezuela is expelled from the project of modernity more specifically from the traditional notion of citizenship and nation making

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Ochoa is rethinking citizenship.

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So what's interesting. And what I. What I wanted to point out is that in this book, in 2,014 the core of color critique comes out of the text but 3 years earlier in Spanish the core of color critic is the framework that she uses. So in only 3 years the text disappears from a text in Spanish

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and Latin. American scholars are now seeing that something like the core of color exists. Critic exist.

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But then we don't see that text being news in a text in English. So scholars who are monolingual English speakers think that the core of color critic is not used in Latin America.

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The second text that I wanted to introduce is venerable. We will win the erotics of black self-making in Cuba

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by Allen, and it's an important book. He's an anthropologist, too, one of the things that he does it looks.

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He looks at how heteronorms and racialized heter patriarchy remain intact in places like Cuba.

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So one of the arguments that a lot of current scholars that study non-democratic societies look at is the the ways in which, even in the presence of a Marxist framework head or a patriarchy is still intact. He contributes to that

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 In particular, he is much more engaged with black feminists, thought and offers connectivity to a queer of color critique in the Latin American context, only to through a black diasporic consciousness.

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As a black scholar himself, he extends the use of a Us-american framework, intelligible to him as a scholar training in the Us. And invested in blackware scholarship.

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Sorry about that. It didn't look like that in the in the room where I was revising it. The third text that I wanted to share with you is the text by Tanya Sanders. She is the sociologist out of the 3 scholars that I wanted to talk about, and she also does work in Cuba.

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looking at cultural production and representation of black parties in Cuba. She also engages with modernity as the 2 anthropologists that I just discussed.

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Her work connects the most with the challenges of an inherent Us-american queer of color critique, although she, like Alan an Ochora, makes a connection through Ferguson and through the black feminist coalitional work

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that is hemispheric and transnational in Cuba. Out of the 3 scholars she uses black feminist engagement the most as well.

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and in particular one of the chapters of the book, where where she focused on a hip hop, fan of queer black human women called Las Kurudas, is where she cements the core of color critic analysis

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for her. Las Crudas embody a core of color critique as they see themselves as Mujaristas, which I would imperfectly translate as a womanist framework in the social sciences

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based on their experience and relationship to black feminism as black feminist artists, and in relation to, and solidarity with, black, poor women. Las Kudos is a group that has existed for over 20 years in in Cuba, and they now live in Texas.

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like Allen, Saunders, seeks to show 3 things how the Cuban government might erase sexuality politics from the Cuban imaginary how gayness can still be constructed through whiteness in Cuban imaginaries, and how queer sexuality might be raised from women's spaces

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if you're familiar with Jose 7 mummyosis, these identifications, then this means a bell, because we see that in the context of the Us. as a black word scholar. She brings in a blanket a black family slance that is both us American and transnational, and in line with Allen's notion of a black diaspora that may shared some affinity to frameworks that form foreground blackness. Whether or not that blackness is us American.

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But the loop back to the Us. Is evidence. When Saunders reconnects the findings from her research to the Us. A common act of many us American scholars.

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The idea that learning from elsewhere will teach us. Something in the Us. Makes it be never about the place of study, but always an already about an extractivist. Return to the global north.

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All 3 scholars. Research produce a core of color critique, deriving from and engaged with borderlands, Latina feminist scholars, or black family scholars, and all in some way extended, except for a choice article.

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Their work circulates in English, does, maintaining the work within less porous, discursive borders than the promise of a transnational feminist critique, turned queer of color critique

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evoked by Saunders and Allen.

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They seek to speak to us American audiences.

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It is also important to think about how different from Cuba. Venezuela sells itself as an inherently non-black

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country. If you think about the cover of

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that text, there's a comparison between the niece Universe Pageant in Venezuela means universes from Venezuela tend to win the most pageants after the United States, and the production of Venezuela of, and a Venezuelan identity is often produced against blackness.

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So it's also important to think about how different from Cuba. Venezuela sells itself as an inherently non-black country.

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Such non-blackness gets reproduced through the absence of the core of color critique. In a choice text in English it gets erased

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as a Venezuelan Columbia who grew up in the U. S. But Cho is well aware of how this racial politics may not translate in Venezuela as well. There is some similarity in Allen and Saunders in their focus on Cuba, but also being black, queer folk who are originally from the Us.

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To begin to close.

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I want to just show you these 3 texts. Ironically, I started to look at text of

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 I wanted to look at text from the Us that we're actually thinking about this intermediate articulation of race and sexuality. and so I'm not going to have a lot of time to delve into them. You could look there sociologists except Carlos Sina, who's from American studies.

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but they do engage with the articulation of race and sexuality in ways that A go beyond a black and white binary and B are thinking about this inter articulation where you have to read both whiteness and heterogeneity together.

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So, in conclusion, I have attempted to engage with the contradictions of a us-based queer color critique that still remains very us American.

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Much more attention is needed to better intercept the challenges and possible bridges of this critique. In other sites

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any travel of the core of color critique requires a translation or adjustment. It also necessitates having the critique applied not only in countries that are not Socialist, but also in those countries where indigenous identity is more central in their racial formation processes and histories than the inherent whiteness of Venezuela and blackness of Cuba.

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A truly hemispheric approach demands. We think of such differences across the Americas. There is no one reading of race, and the struggle in how best to engage a queer of color critique that we just evidenced shows it.

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Course mine is, and, I am well aware, a very incomplete early effort. But I look forward to your comments and questions. Thank you so much.

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good afternoon. Everyone. Thank you for being here today and thank you for choosing Cha and Allen for organizing this panel. My name is Anna Bosnia. I'm a Phd. Candidate at the University of Michigan.

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and I will disclose that, as of this morning I have just submitted my dissertation, so this might not be.

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thank you. But this is to say, this might not be the most coherent. presentation you're witnessing at this conference, and definitely not as well put together as my predecessor. But anyhow, I'm and I'm excited to hear feedback, and this paper has been cooking on the back burner for a while for me.

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and yeah. So a few years ago, I was doing research about so-called herbivorous men in Japan. and a paper based on that was recently published in science, and I came across this illustration comparing so-called herbivorous men and carnivorous men. And so, as you can see in this picture. Herbivorous man on the left, with the green.is sort of

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timid, dressed in an urban, casual, drinking coffee, reading a book, and sporting a toed bag, and most importantly racialized as Japanese, whereas the carnivorous man

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Who's wearing a sort of distress jeans and a chain around his neck and and plays on the smartphone. And this and this more aggressive looking is racialized as Western and perhaps as white. And that's important because a river is men in Japan, I mean essentially men who have given up the pursuit of women who are not

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no longer interested in the sex, whereas carnivorous men are those who are still interested in those typically masculine quote unquote pursuits.

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And so this prompted me to think about. the intersections of sexuality, gender and race in the global gender order. And specifically how ideas about racialized sexuality travel across the world and across the borders.

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So we know from post-colonial and gender theory that representations of masculinity are often, and that that global hierarchies are often articulated through and represented by popular representations of men, sexuality

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and white heterosexuality and sexual prowess are central to global constructions of hegemonic masculinity.

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So literature documents, how colonial domination typically involves a symbolic sorting of men into racialized and sexualized, menly and effeminate categories. Connell has written about it, so did Japanese feminist, Chizuko Wenon, and Kimberly Hong's work comes to mind also

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 message me who analyzed the Presidential speeches around the Us. Invasions of Iraq, for example, found that the Us. Was portrayed as a heroic prescuer from Saddam Hussein's regime of toxic masculinity.

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whereas the Kuwaitis were depicted as feminized victims. and John Nigel, who wrote about the same conflict. notes the pervasive imagery of masculinity sexuality and rape

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but whereas attacks that required us military defense were cast as heterosexual rapes of women, so the phrase that she found was the rape of Kuwait

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attacks against the Iraqi were portrayed as homosexual rapes of men, and the phrase that she found was bend over Saddam.

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And so what I argue is that these portrayals generally align with the western dominant portrayals of hegemonic masculinity.

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which is typified by virility and and sexual prowess and violence and competitiveness, and, on the other hand, characteristics such as passivity or deference, usually come to characterize marginalized masculinities.

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these portrayals can be best grasped by what Edward said, famously termed Orientalism Sayid argued that the East has provided the West with the deepest and most recurring images of the other.

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but that the resulting western, modern, political, and intellectual culture has to do more with the image of the self than the other.

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what's interesting is that the global and local and West and east categories and binaries often map onto the sexualized binaries of masculinity and femininity

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and racialized masculinity and sexuality become central to the construction of global gender order.

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So in this paper I focus on how representations of Japanese male sexuality shifted from hyper-sexual to asexual over the course of 4 decades.

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and I argue that Japan makes an interesting case to think about these fluctuations.

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because, first of all, it is a cultural context that has always been portrayed through contradictory representations of sexuality, both male and female

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but also as a Swedish anthropologist. Swedish media anthropologist of hunters, writes

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a conspicuous part of reporting from Japan, is not devoted to hard news and unique events, but to a continuous fematization of difference itself.

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And so I argue that the sort of Orientalistic portrayals of both gender and sexuality in relation to to Japan are a constant theme in media portrayals.

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What's also interesting is that the relationship between Japan and the West, and specifically the us has fluctuated over the twentieth century. So

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from the beginning of the twentieth century, when Japan became the most foreign ally as Roof Benedict, I'm sorry the most foreign enemy that us ever fought, as roof. Benedict famously put it, in her crescentim and the sword

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to a post-war strategic ally. During the early years of the Cold War. Then Japan became an economic threat under the under its economic miracle and and supposedly becoming global number one economy and then eventually an ally. Again, that poses no significant military or economic threat in the context of

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the rise of China. And I argue that these fluctuations in global political economy and and international relations have important imprint on how masculinity and sexuality are portrayed and racialized.

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So for this study, I collected several 100. English language articles!

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Both from well-known dailies and periodicals, including the New York Times and Chicago Tribune, and from lesser-known outlets, as well as blogs and websites. My analysis covers period roughly from the 1980 s. On words which allows us to track. How?

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The representations of masculinity shifted from the period of economic expansion, and Japan being perceived as an economic threat to the Us. To as I just mentioned, being an ally that no longer poses, economic threat.

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And even though I initially did not focus on masculinity, I focused on representations of sexuality and sexual practices in Japan, it soon became clear to me that masculinity was a central focus of these portrayals, and that most discussion of sexuality and sexual practices are actually focused implicitly or explicitly on masculinity and heterosexuality.

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so let me briefly review my findings. In 1,979. The Chicago Tribune published an article

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Entitled Japan's sex exports and imperial shame which opens with the following statement.

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sex animals, sex Imperialists and sex invaders line up gleefully at Tokyo Airport every day to board planes for other Asian capitals, where they where they drink themselves silly, the bot with whores, and, generally speaking, disgrace themselves and their country.

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So that's a pretty striking description in and of itself. But what I think is especially important to note here is the references to imperialism and Japanese colonialism and and kind of evocation of the violent past of the Japan, and the implicit assumption about Japanese masculinity and Japanese men as being these.

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Innately sexual, bestial.

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I don't know creatures that that are always pursuing sexual relationships, and that are that are kind of following their sexual instincts in ways that align with colonial past and and colonial conquests.

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this is also important, because at the same time, as I mentioned, Japan was a global economic superpower.

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so in 1,979. The same year that this article was published as Ra. Vogo, a Harvard sociologist, published his famous bestseller, Japan, as Number one Lessons for America, in which he predicted that Japan will overtake the United States as economic superpower, and proposed certain solutions and lessons that the Us. Can learn from Japan in terms of

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popular in terms of labor, force, management, and what not. such that the Us. Could improve its economic conditions. At the same time. There are also fears of so-called Japanese economic invasion and frequent instances of anti- Japanese racism in the Us. In the context of Us. Market being flooded with Japanese goods and commodities.

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and and perception of American goods being sort of pushed away, pushed out through

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by these Japanese commodities.

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other articles that I found in this time included reports of sex tourism that Japanese men purportedly engage in in in Southeast Asia, East Asia, and and Hawaii, but also reports of groping in Tokyo Metro, for example, that prompted the authorities to create these special

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train compartments for women only such that they could travel to work and travel without being harassed. But the again, the underlying assumption is that Japanese men are innately hyper, sexual and viral, and that sexual energy will find one outcome, one outlet or another.

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and let's keep that in mind as we move to the period of economic Decline Post 1990, S. Which is a a strikingly different era both for Japan and in these portrayals of masculinity. So in the early 1990, S. The

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economic acid bubble burst in Japan and launched a 2 decades long of period of economic stagnation and recession from a Japan never really recovered, and that fundamentally shook domestic labor conditions. But it also sort of

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challenge Japan's position as an international superpower

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And so in this context, when Japan poses no longer a military or economic threat to the West and specifically to the Us. While China is arguably the the context, the country that the Us. And the West is most concerned about the representations of masculinity and sexuality are strikingly different.

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So these are the titles I found from these are the excerpts of of titles and and articles that I found from the year 2,000 onwards. For example, one article in the Weekly Telegraph calls Japan the Land of rising Celibacy. The age has a title in sexless Japan only the sun is regularly rising.

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And then, finally.

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there is an article in the Guardian, written by Ronald Celts, who is actually Japanese American who writes about Japanese men. At best they are portrayed as awkward loners raised in the afterglow of Japan's post-war boom. At worst they are hopeless symptoms of the country's humiliating irrelevance. China is rising. The Us. Is moving on. Japan is left behind.

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And so this is pretty striking, especially in comparison to those earlier portrayals, because basically, those hyper masculine viral men became portrayed as asexual and uninterested insects.

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in in the heterosexual intercourse specifically, and I argue that this is even more important if you consider the concurrent emergence of discourses of insects in the West, who are also men who are purportedly

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not having sex, however

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for them. It's not so much that their desire has been erased, but it's been sublimated, and it's channeled into violence and and terrorism. Basically, and that's and a kind of important comparison to keep in mind.

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 yeah. So

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building on these findings, I will conclude to say that racialized masculinity and sexuality are central in articulating different tensions in the global symbolic order. And I would argue that

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these representations are an example of what Burdieu calls symbolic violence. But it's also important to keep in mind that the relationship between sexuality and racialized masculinity is not static, and that, as I have just shown, it's subject to fluctuations in global political economy as well as shifts in international relations.

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Another point that I would like to keep in mind is that although it is a malleable relationship, the other always remains inferior, so, either through viral hypersexuality or docile asexuality, Japanese masculinity is constantly portrayed as inferior to the Western presumably white heterosexuality.

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Thank you very much for listening, and I'm looking forward to

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Hello, everybody

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very happy to be here and present this paper to you. And hopefully.

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what I want to achieve with it is kind of

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yeah asking for your advice whether or not I got to ditch this idea actually of pursue it further. It is a theoretical paper, anyway. But I will

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start with

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explaining you where it comes from, and it comes from a research that is already a published

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one. Graph, a published book.

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more over a book that is available open access for absolutely free of charge. So if you want to

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to download it. You can do it! At this very moment! Imagine now! This is where the idea starts with this. With this research concluded in in in the book, and I will In this presentation just briefly explain what that project was about. But then I will go on and present you something that I called neo-disciplinary. power relations.

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which is where I'm kind of moving on to from this research. And yeah, hopefully

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to at least an article-length publication for our next year's issue.

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resulting from this panel, right? So

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the the research started with a collection of many, many very powerful texts. Those texts were, texts of court decisions, criminal court rulings in Russia. So they're powerful in one specific

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aspect of of them. Yeah, they are orders given by the court. Their decision on On, on certain Matters that occurred in in, in in Russia. Within this time

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frame within this period from 2,010, and until 2,016. Those are cases of anti queer violence. So those are cases where Lgbtqi plus people in Bashar were victimized by by perpetrators. And together with a group of other scholars back there, and we accessed open access again.

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Databases of court rulings, criminal court rulings downloaded all of them that concerned something queer. And then out of those texts I selected 314 cases of 314. First instance, core decisions concerning antiqu clear violence. Right?

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So that with that data, what I was going to do is to simply build this graph. this graph these are the cases that I collected the cases of violence against Lgbtqi plus people in Russia, and what I wanted to do in that research project is simply to check whether or not

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an event which happened in 2,013 impacted on anti-quare violence.

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The event that I'm talking about was an adoption of a gay propaganda law there, which event happened exactly in in 2,013, and, as you see.

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it is also the year when violence against Lgbtq. I. People, is starting or started to grow right.

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So that was my research project. It

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simply assessed the impact of of another powerful enunciation. Another powerful speech act of the government, the gay propaganda law on the level of violence. Now.

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 Among other effects of this gay propaganda law was another occurrence.

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That happened exactly at the same time, and that's also it also forms part of the of the book's argument.

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the the gate propaganda law was adopted exactly at the point when Russian dictators. Vladimir Putin's popularity really waned right. He was attacked by the people on the streets all over the country after his decision to come back to power in 2,012,

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and to kind of gain legitimacy. Without being able to gain legitimacy from elections. The Government introduced a series of different manipulative bills, including the gay propaganda law that helped to non-democratically gain legitimacy from the populace. It

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happened exactly the same. Exactly the same thing happened in 2022, with the war, that the Kremlin, unleashed on Ukraine, and with the new introduction and new reiteration of the gay propaganda law at the very same time. So I guess, with the very same logic. Yes, to to to get legitimacy after a highly unpopular decision.

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So

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this manipulative political strategy worked. It worked once it worked once again, and it will

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hopefully never work anymore. But who knows? The point is that there is something going on there in terms of power relations in terms of how this whole thing works.

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 and how. and this is where I'm whether I'm turning to to the second kind of dimension or theoretical dimension of this presentation.

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the, there are some kind of power relations at stake there, working there that produce things. They produce things like political legitimacy. For example, right? They are productive of violence. They productive of many other kinds of relationships. So those who? Audience in the room kind of know what I'm talking about? Yes, we're talking about productive power relations.

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in in these particular examples, productive of things like violence, or productive of things like political legitimacy, and I used a framework which can be referred to as a political economy of emotions, political economy of affect in order to explain. those kinds of relationships.

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So there is a lot of literature on how this works precisely.

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and how emotions are where affects are productive

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of political legitimacy and other things, and how, if they are productive right? This is the the kind of theoretical claim that I'm just leading towards. If they are productive, the emotions, the affects.

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they are also power, relations, right?

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In

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this, for coding sense of the term.

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so emotions. Affects are

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power, right, they are power because they are productive.

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This idea was very helpful in my analysis, but Also there was one thing that bothered me. in in, in, in this work.

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and it was that. Ok, if you bear with me, that's the second theoretical step here.

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If power is productive. Isn't it always productive? Actually, if it is a kind of the modern Kepler kind of power, or the power from before the top down, it's it's it still does its work. It is the definition of power

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or the mechanics of power that it impacts. It effectuates some kind of subjection, some kind of change right so.

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therefore. So if if that's the mechanism of power. Therefore

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Foucault was actually writing about something different here, not not the mechanics of power. That was not his point. That was not what he kind of discovered in his work. Right?

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Instead, this quotient idea of capillary power of modern times is interesting, not because it's suggested that power is productive, but

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because it has always been right. You're still with me because it's interesting because he uncovered a new technique of power.

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And that's the the kind of

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argument I'm I'm trying to to to, to do further. So we need to distinguish between mechanisms and techniques of power. Right? And the mechanism of power was always there. It just effectuates something, it it impacts, it produces, it does things, whereas techniques

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are, how it goes about, how it circulates.

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You know how it, how it actually works.

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So from here I started to think about the difference between mechanisms and techniques. And we're reading the all the histories of sexualities, this I don't know if you're familiar with it. But this fourth volume just published. The guy has been dead for so long. And yet

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another another Another work has been published, I think, a couple of years ago, the fourth volume of the History of Sexuality. So we're reading it. I found more and more evidence. of this. Importance of this distinction between techniques and mechanisms of power. Mechanism is how power works by making us do things, by making us think things.

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and technique is how it kind of

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reaches out, how it? yeah, how it reaches us out, how it comes to us, how it

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you know, either through learning things on our own or through, you know, getting top down orders or through perceiving, you know, common knowledge through complex social institutions of modernity, you know, centrally controlled. expertise. Right?

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This means that. again for audience in the audience know what I'm talking about. This means that the techniques change. So if if the mechanics of power doesn't the techniques change all the time

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or under certain circumstances, this means that this biopower.

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represented by the idea of the penopticon. Right? It's

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it's one of those stages. And and it's one of the one of the ways to kind of communicate the idea of of a new technique of power of the modern times. Now.

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when I was reading my empirical data, my empirical materials, and when I was analyzing my data, I thought.

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well, the pinnacle did not really

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explain what was happening there anymore, and how those texts were constituted, and and what they sort of transmitted, what they communicated.

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So what what I encountered there was more fragmented, less Centralized people were not agreeing on a concept of sexuality, on the concept of anything. Their violence. They it was more fluid, was more changeable. Things were, you know, Quite messy there to be honest, and

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Making sense of them through this kind of idea of common knowledge that people know. Okay, this is the gay identity, and we clearly identify what it is and how it works. that was not making a lot of sense for me there. So I formulated this this kind of hypothesis and saying that, okay.

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I argue, you know that? we are transitioning to a new stage of this power. Right we we are. We're going beyond the Penoptic and the Biopower.

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Of and and to something else, right? And Let me just tell you that at this precise moment that something else is neo-disciplinary power. for me. But maybe yeah.

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maybe it's The the concept can can change. The point is that

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we are transitioning to a new, to to a new situation, and I want to call it a new disciplinary power, and in order to explain it, mimicking the idea of the panopticon I'm introducing. The idea of mimicon. So something based on memes and memetics more generally. I'll tell you now why

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the memes right, the central organizing principle of this new technique of power

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the way they they circulate the way this new power circle is the central organizing principle of it is that any information

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can become knowledge so previously.

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Only some kinds of information.

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Sort of

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Blessed by the knowledge of experts, right blessed by the expertise.

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could become. Knowledge now any kind of information can be knowledge to someone right? This is the fragmented part of it.

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So, therefore, in order to study it in order to understand it. In order to grasp how this all works today.

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we need insights from memetics, from the science of information, and And and and see how how it all works in in this new situation. So what we need to study is is not how knowledge is being produced.

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or how knowledge is being dispersed. But how information circulates and impacts on us in contemporary age. This is why I turn to memetics.

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this is why I also call

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this this methodology of studying these kinds of things, the discursive mathematics, memetics at the moment. This is because it is the science of information.

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And so this is why, I also say that the panoptic, and is now kind of overturned by the Me. Medican. Right? It's another nice concept too many concept probably today. But anyway, the neo-disciplinary. regime of power

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which act without this organizing principle of the classical modernity expertise.

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 Is this this this principle of of of how information circulates in contemporary societies. Everybody is an expert to someone. Everybody can be an expert. Everybody can produce knowledge that will be relevant to probably just a fraction of society, but that's where the fragmented

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Part of the argument kicks in.

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So. I could conclude at this point this presentation. Actually.

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I will not. I want to briefly kind of sketch

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5 principles of the discursive Memetics, and how we study these kind of new new power relations in order for you to kind of. just get to know the kind of literature that works. In in in this argument it will be brief. It will not tell you probably everything, but at least those who understand they they will know. Aha! This is what what this guy is looking at so

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5 principles of the discursive memetics. The first one is about distributed agency. So we get it. understand, we have to imagine the information of bits of information, the memes as having some kind of agency of their own, and contributing to 100,

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a practice to the practice, to the production of of some kind of thing. Jane Bennett is somebody to to look up? to look at and in in kind of

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 Getting to know this, this, this kind of thing now?

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the the productive element I look at through! Through the idea of reification! And how concepts are re-fied, and how the influence? The the next stage of of this idea, this conceptualization, and how they ray fight again, and so long, and supporting this process is important for me

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and Kevin Floyd, who worked on sexuality a lot, is again something to look up to.

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the medical process of Power! Circulation of power is performative, and the idea of performativity definitely forms part of this argument.

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Judith Butler. the saint is

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is here.

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now. One of the things that I I I encountered is how to conceptualize the the, the fragmentation, how to how to work with fragments, and I thought. That reconceptualization of the of the idea of the fields of Buddhism fields is something that if you imagine fields as echo chambers, for example, or something like that it will work. And finally, the fifth principle,

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The emotions affects!

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This is the How power

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is transmitted from one body to another. So

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this is the argument fairly complicated, a little bit complex. But here it is. Thank you very much. Looking forward to your comments.

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Here you go

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time myself.

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Alright! What a panel! So now we are traveling from different Americas to Japan, to Russia. And now we'll come to Taiwan. So This topic is about to where a liquid sociology of modern conservatism.

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the rising, the anti Lgbtq movements flowing between Taiwan and the United States. you know, this is the book that I just won a book contract from the Nyu press, and looking forward to publishing hopefully the end of next year, or early in 2 years. So welcome any questions. So comments on critics about this

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preliminary discussion. Well, many people know that Taiwan become the first Asian country to legalize this marriage in 2,009. I'm sorry. 2,019,

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but this study is not to replicate another celebratory call about the victory of you know how Lgbtq movements has been. No claim the territory and to wing the successful human rights. Well, I say so, as the veteran of more than 2 decades of the Lgbtq rights at this time in Taiwan. But this study choose to look at the darker side

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of this global story, to theorize. No, the anti Lgbtq movements. Well, if you look at the international data based on this is the Yoga World map. Now you will see now, Taiwan, which has been marked as

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a little bit moderate darker blue. No, which she repeats in that current provides many protective mechanisms. No, for Lgbtq people, including any discriminations against people based on sexual orientation or gender identity being the workplaces. Employment, domestic violence or education systems, has been prohibited.

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So no Taiwan stand out from other Asian neighborhoods. But these kind of these courses, you know, propagated by like international media like no New York Times. as the the beacon for Asian gays need to be further examined.

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because now I observe no paralleling. We that rise of Lgbtq rights, there's another resurgent of anti Lgbtq conservatism opposing the Conji. No, I join the queer, which means Tungi. It means the LGBT people or the comrades which no the Sultan is the literal translation in Chinese. The comrades and the queer activists in the Chinese speaking world reclaim these Socialists

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term to create their own new identity. So that is about to. I call with some of the we're just saying about that. We can take talk about the identity, politics or anti-entarian, not in the Q. And a section.

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So I observed. No, in the past decade. 2,010. There's a rise of anti-gay movements. No. attacking the legislation education. Among many other institutions.

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Well, the talent case is not singular, right? No. In the past week no. Has been thisering so many different panels about the rise of authoritarian autocrats, etc. So in the Us. No? Well, the pearls church literally big kit in my campus in Richmond, Virginia, at the Virginia Commonwealth University. well sent. Judith Butler were demonized

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when she and her partner visited to Basil. the then apply to Uganda, no Russia, and along with the East Asia when they did that tour. No, in her book, Alban born this way, no daily Gaga was picketed, not by the Evangelical Christians in Korea, around the stadium when the Gaga shows. So we are talking about a transnational and international situation using the Taiwanese case.

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But

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how can we see a rise? These phenomena, in addition to the current theories that we have been grappling with, we know homophobia heteronom activity right then, but the one of the called us there, and Co. Editors of the journal sexualities arguing that no, the American centric see clear. Theorization and clear thinking has been moving away from the theorization of quick

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taking the conservative side, end up homophobic or transphobic side to critiquing the lgu movements per se. By now focusing on, for example, Homonom activity, trans. Normativity and Homer nationalism. So that kind of American centric temporality did not do justice to many Lgbtq activists and thinkers beyond the American

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temporality and the Territory. Well, but if we look into the sociological literature, we found I found no 2 major theories provide some partial explanation. One is the criminologist and sociologist. No, in Cuny or at Emmy at the music. No use the course. National world value survey to emphasis. No, all the data collected from over 80 plus countries

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using the Heracle linear modeling. And she found no at the national level. 3 major factors explained. More tolerance to homosexuality, the attitudes, the the country need to be democracy which experience the static and the stable economic development and the lack of the nationally dominant conservative religion.

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Another expl explanation comes from Rebecca Barrett's fox model. Know that is again using the American centric empiric code data to look into. You know how those moral conservatives know. Try to use anti-gate entrance you know, anti abortion campaigns not to sustain or reclaim their own status, the pre prestigious

306
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symbolically or materially or no they have much more resources than the poor L to the queue movements, and and some people say it's just the issue based explanation that I in poor family, etc. Some people say, you know, it is the religion collaboration with the political party in the Us. Like G. OP. And the they are sustaining their own work.

307
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Where are you?

308
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But I argue, these 2 American centric build models did not apply to my East Asian case.

309
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If we relied on only one single item measurement provided by the word value survey And the item is quite simpleistic. It says, no. Do you believe? No homosexuality or the attitudes? So homosexuality is justifiable. Only one item measurement, then the item

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measurement failed to predict the progressive movement or the progress about Lgbtq equality and citizenship in East Asia. If you look into the data actually, Japan has been sustaining the highest East Asian country that has been topping even the Us. The Hong Kong, and the support rate in Taiwan and Singapore.

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and even China. So which means the statistical analysis did not do the justice to predict what's going on in the society.

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Another cereical Critiques come from a more detail about people's, their typical understanding about anti-lgu cons conservative politics.

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Well, people say to 2 people usually said to my face, Oh, in child you have studied anti-gay politics. So question rights or evangelical movement and conservatism right? But I observe not again, those kind of framework is very American-centric, because now Taiwan is.

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it's the Asian religion-dominated country when Christianity only occupies less than 7% of the religious population, when they have 70% more of the population who believe in Baoism, Buddhism, or for folk.

315
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But Christians were very powerful because they had a very strong, complex relationship with the authoritarian regime. The Chinese Nationalist party. Kmt, no although they are a statistical minority, but they are political and powerful majority in the economic and the political, in fact. Impacts.

316
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and at the same time no, the Emmy addens the article, the there no.

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Consider Taiwan as the exception to her course national model. And finally, now I will say you know the current. No, most of the literature no, did not do the justice. in the way to talk about the transnational flows over circulation of the anti-gq politics across the national, cultural and empirical borders, because they tend to be trapped in in

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a fallacy that back called mythological nationalism.

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So now I want to introduce this, not to think more dynamically or liquidly followed by rowing Colonel's call No. 2 days ago. But my way is to reintroduce our thinking, to think through

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the legacy of liquid or liquidity. But you know, when people say liquidity, oh, you must be talking about Zigmund bombing right? But I will argue. Actually, we sociologist, well, American or European centric well, has been talking about the liquidity over 2 decades. Now, at the beginning of no marks, and in Engels? No, the manifesto of the Communist Party that we

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only to teach. You know, if we teach comp memory theory, right quote all fixed.

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fast, frozen relations with its own tran of ancient and venerable! Paradise! And opinions are sweat away, all new formed ones become antiquated before they can ossify all that is Solid's males into air. Oh, that is holy! Is poor Fan!

323
01:12:22.610 --> 01:12:42.569
So actually, that is at the very beginning of the modernity or modernization of the industrial Europe. Right? So actually, Marx is using that kind of call or that kind of, you know, burning material that has been evaporated into the ear as one of the metaphor to be the describe or analyze the modernization.

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Well, I'm going to skip, to skip this slide. But you know no, when we teach sociological theory. No, for it, no, and even mouths I don't know. My cous and John Bergerage they all have different liquid thinking. Well.

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I my book, if you had it, want to learn more about the details. but here now, I want to introduce us to re things through Bauman. Now Baumann said no, they could, on my ability.

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describe a kind of social conditions in which the Society's called members act changes faster than it takes the ways of acting to consolidate into habits and routines liquid of life, that and that of society feed and re-envagorated each other. So modern society, like liquids or gases, cannot easily hold their own shape for long, and quote neither fixed space nor by time.

327
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And are constantly ready to change.

328
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But I also want to expand Bowman's thinking by think about to paralleling conflicting, but also complementary id processes, rigid vacation and liquid vacation. So when I use the idea from Bauman. I did not celebrate the only use liquid liquorification or liquid magnet, he.

329
01:14:05.120 --> 01:14:13.920
in the positive way, because in bomb and thinking. The rigidification of global inequality is an oppressive system

330
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that has been expending in the era of neoliberal catalogs, and is happening at the same time simultaneously with the increasingly decodification of many fundamental social communal values and beliefs, and including the State. No intervention or regulation or global capitals, accumulation and deployment. So which means now the meaning of thisification and reidification are ambiguous.

331
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unstable, and need to be contextualized reading, and they are going him by hand.

332
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Okay. So now I apply Allman's no, the liquidification or the equilibrium identity to rethink about anti Lgq. Conservatives and movement, not between Taiwan and United States. I I try to clearing, and liquidly to rethink about the anti-lgative movements as a light.

333
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mobile, liquid, flexible, changing, and heterogeneous social movement. So, for example, when many queer scholars consider, the queer sexuality as no, the sexual fluidity right? 2 conservatives also emphasis on sexual validity

334
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in the on this course, this institution.

335
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when queer scholar's emphasis on the queer globalization. How about the globalization or galocalization of anti-queer

336
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when many queer scholars notes considering about the global homophobia? They tend to be trapped again. No, in backs the mythological nationalism or the term political homophobia. No fails to talk about the social, legal, cultural, symbolic for homophobia. In other terms.

337
01:15:59.100 --> 01:16:22.940
So when I apply those the record framework, but I need to automate. You know what I say seems like a cohesive narrative. But the Bauman framework come after I spent 2 23 months knowing my site to do the ethnographic study and finish one 104 interviews. Then I come up a more cohesive theoretical framework.

338
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but just to make the narrative more Streamline, not in the presentation. I also look into the content analysis of over 200 creation books that I collected on site.

339
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Okay, well, I only have 5 min remaining, so I don't have the detail to give you the history of the anti Lg movements in Taiwan. But you can see, you know it is more dialectic and tryletic. The augment between the poor and the anti conservative movement now in Taiwan.

340
01:16:54.270 --> 01:17:10.700
But I want to focus on the analysis here. I created a seven-dimensional framework that I call the geosters, because I want to use this model to stir up our rigid, solid thinking about

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Christian conservatism based on us. So I will look into the liquidity at the transnational level, sexual level, temporal level, the time, the into this institution level, that ideological level, level, racial level and spatial level in my book. But in this talk, With only 4 min I will look at the first 2 levels.

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01:17:33.180 --> 01:17:53.780
Sexual validity. Well, anti-gq movements I studied, they emphasis not only on the homophobia or heterosexuality. Actually, they love the idea of sexual fluidity, like by Lisa Diamond, because they say, Well, you folks know poor, gay or queer scholars.

343
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you emphasis on the sexual validity. Then, if you can imagine the flow from heterosexuality to homosexuality, then why not opposite?

344
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So they use they co-operated the the discourse of sexual validity to liquefied ironically the rejuvenation of Lgq. Identification.

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Let me give you a quite one quite example, being one public hearing in the Congress of Taiwan. No, there's a debate between the poor and anti. Gay activist! One anti-gay advocates say, well, I was an ex gate!

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But thank God that my nation did not know. Teach me the poor Ljdq inclusive education when I was a child. So that's why I had a chance now to go back to the homo. Well, the heterosexual family life.

347
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So that's why, you know, when she talked about not how he sucked the got no, the cocks at the the parks, but as the one example that no, he became normal.

348
01:19:01.060 --> 01:19:23.900
so another poor gay activist, a Lesbian, came to the podium to say, actually, no, you are not just the Xg, you are a back sexual, so not so. Naming is to consolidate. No, the sexual regime of bisexuality. However, at the same time, no, the anti-gay discourses try to be fluid by creating more identities.

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talking about the ex-gay, and they has been evolving into the so-called the postgate, or the new identity they created the Rembel Crosser At the same time, this kind of anti-gay discourses has been flowing transnationally over the national borders.

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at the beginning of my ethnography, around 2,011 and 12 I found one article, and like letter that's being widely circulated, you know, among the anti Lgq. Conservative groups that has been used to oppose the newly emergence of the poor gay human rights. These courses.

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01:20:02.800 --> 01:20:30.719
This article, of course, can be translated. They say, no. These Western scientific professional letters suggest that 80% of the gay use, no will turn so-called normal when they become adults get and lesbian can be cured. Being gay is bad to the use of mental and physical health. So they LGBT. Education is back to the use of. Of course this is the fake fact. Not can be challenged in many way. I'm preaching to the choir, so I don't need to

352
01:20:31.710 --> 01:21:01.429
explain why it is the fact. But here is the story. So I look into the originality of this letter. I found this kind of professional institutes. What's called American college or ped actions is some scientific and Western with so many symbolic power of the knowledge right? But eventually it is not the official American Academy of Pediatrics. Well, then, the left hand side organization was created because a 8

353
01:21:01.430 --> 01:21:28.039
a ap published a statement to support the co-parenting of the census couples. Now for the children. So that's why a religion and the conservatism based Christians. give out a separate themselves? No, from the aap. But I found that letter has been translated trans nationally. No, from the Us. To Taiwan. In only 3 months

354
01:21:28.090 --> 01:21:47.499
the same replication occur in Hong Kong in the same months travel back to Taiwan, but from the Palestin to the Catholic or origins? No. In another 6 months, and reversely travel back to America in the Taiwanese-speaking churches in another Catholic church. Now in

355
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another 8 months. So let me jump to the conclusion, because I need to speak.

356
01:21:54.640 --> 01:21:58.190
so gifts skip so many slice. Okay?

357
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So I argue that our understanding of the anti-judicial conservatism through the liquidity lens emphasis on the mobility and the inconsistency of anti-eergy movements and discourses

358
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for grounds, the own unintended consequences of poisoning the sacred and argues and urges the global risk residents know to dynamically racing the basic idea, such as individual act, the individuality, time, space, we're community collective and the entire concept of his. I'm sorry. That's all I can give at this moment. but hopefully, that help us to liquify our thing.

359
01:22:35.650 --> 01:22:42.010
thinking about anti-gay anti-trans, politics, and we welcome all the questions, not during the clinic section. Thank you so much.

360
01:22:46.620 --> 01:22:54.550
All right. So how exciting this panel is! So now can I welcome all the panelists not to join

361
01:22:54.910 --> 01:23:04.359
to join me now at the front line, and no welcome to people yourself for the questions comments or critics.

362
01:23:16.320 --> 01:23:16.980
Okay?

363
01:23:24.000 --> 01:23:32.840
All right. So if you have any questions. So comments. No, I want to come from from the right, so that on my procedure

364
01:23:36.970 --> 01:23:42.940
not everyone at the same time. Thank you so much. All right. So please.

365
01:23:48.610 --> 01:23:52.559
yeah. My question is

366
01:23:52.630 --> 01:24:17.389
to you. I'm very sorry I forgot your name. Yes. I really enjoyed your talk, and it's really nice to see a sort of let's say, critical. Take on what I term hegemonic queerness. The way it is used to the way it it? It can be sort of

367
01:24:17.940 --> 01:24:20.570
co-opted to

368
01:24:20.660 --> 01:24:21.810
hmm

369
01:24:22.430 --> 01:24:24.549
really

370
01:24:24.880 --> 01:24:25.870
sort of

371
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in in othering processes, right? And that that is something that can be conceived as a correlate to the economy, or a correlate to politics or correlate to science. And I was wondering.

372
01:24:40.940 --> 01:25:00.949
 How do you? I'm not sure if you're familiar with Joseph Masad by any chance. No, okay. But is this? How does how is this more reflective of I don't. I think this is something you really attended to is, how how does this really

373
01:25:01.020 --> 01:25:04.230
sort of it? How is this reflective of a global gender order.

374
01:25:04.240 --> 01:25:28.320
in a sense, do you think? this is something that? I know Japan is a good case for that. But is this something? necessarily more generalizable at the global level? Or would you say or in in Japan, would be a sort of, let's say, a model for that sort of thing, or or or is it very much confined to what goes on in Japan?

375
01:25:31.770 --> 01:25:50.740
Thank you so much for this question so hopefully. What I aim to illustrate with this broader argument, and with this article in progress is that the the Takeoys are more generalizable than just to the context of Japan.

376
01:25:51.010 --> 01:25:52.660
I guess.

377
01:25:53.100 --> 01:25:56.780
in terms of the global order. I think that

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the kind of presumption of centering of of the global gender order being centered around hegemonic masculinity that's always white and heterosexual

379
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and then

380
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thinking of how authorization happens in fluid-wise with the, with the fluctuations in political economy and and international relations, is something that I would like to push forward, because I think the current sociological theory usually assumes that these representations of sexuality and masculinity are pretty static, and that, for example, like I like with the examples that I gave.

381
01:26:40.200 --> 01:26:50.450
Kuwaitis, or Middle Eastern men are represented as hyper, sexual, and viral.

382
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Asian man's masculinity is usually represented as sort of asexual, or a sort of

383
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inferior to the Western male masculinity, and I think, by historicizing this perspective a little bit, and by linking it to the shifts in political economy. I we're we're able to see a little bit better that these are not

384
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fixed

385
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representations, and and to kind of think about

386
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possibilities of change and or not.

387
01:27:26.530 --> 01:27:38.409
But yeah, this is a very unspecific answer. But this is kind of what I'm thinking of of where this paper will be going, and the future. Thank you for your question.

388
01:27:56.320 --> 01:27:57.250
Thank you.

389
01:27:57.670 --> 01:28:03.359
 very much enjoyed everything that I heard. So.

390
01:28:03.550 --> 01:28:10.550
Just, I guess, a comment and a question so comment for you ying Chao.

391
01:28:10.840 --> 01:28:18.939
I actually great gratitude! I I think this this approach is is wonderfully helpful for understanding

392
01:28:19.120 --> 01:28:24.520
the way that it seems that the battleground seems to be shifting now

393
01:28:24.810 --> 01:28:30.120
in in Australia towards a war now on on trends.

394
01:28:30.270 --> 01:28:41.050
So the battleground's been sexuality, and now seems to be to be gender. And I've theorized that, I guess through Fico. It's a kind of a discursive battle.

395
01:28:41.090 --> 01:28:51.899
But of course, for Co. Is talking in in the history of sexuality about the West. So it's wonderful to see another perspective and another way of looking at at the fluidity of this.

396
01:28:52.190 --> 01:28:55.420
the way that power keeps being reconstituted.

397
01:28:56.000 --> 01:29:03.069
Since I'm talking about for code. That leads to the question which is for you, Sasha. So thank you for your talk

398
01:29:03.130 --> 01:29:06.829
as well. Just thinking about the panopticon

399
01:29:07.050 --> 01:29:24.150
and moving towards it. Is it the meme meme to con me, mocticon? How do I say this. me medicine. Sorry, completely screwed that up all right. It seems to me that for code theorizing that it's it, that power is certainly productive. I agree with you.

400
01:29:24.210 --> 01:29:31.079
in in the history of sexuality, but it's also it also makes a subject. So.

401
01:29:31.220 --> 01:29:32.850
And it's I read

402
01:29:33.000 --> 01:29:41.439
the history of sexuality, particularly volume one, but all of them as a kind of a a call to be both.

403
01:29:41.830 --> 01:29:57.189
 To transcend the the the discourse without and without him really having any hope that that's even possible. so maybe I didn't follow it. But it seems to me that that you really know the productive part of what for code saying?

404
01:29:57.200 --> 01:30:00.839
But is there I'm going to screw up again?

405
01:30:01.850 --> 01:30:12.559
Is it? Is this also so near disciplinary powers? Is it in the same way as a penopticon? Does it make us subject to self surveillance, and

406
01:30:12.650 --> 01:30:18.750
does it? Is it? Does it make us subject? And are we subjecting ourselves

407
01:30:18.940 --> 01:30:22.159
through this power as well in the same way for co-s. Thank you.

408
01:30:23.550 --> 01:30:24.309
There you go.

409
01:30:25.810 --> 01:30:29.049
Thanks. Thanks for for the question, I think.

410
01:30:29.060 --> 01:30:43.680
That in in many ways, yes, yes, the new regime of power produces subjects, but those subjects are different from the subjects of modernity that were more coherent, let's say.

411
01:30:43.870 --> 01:30:49.329
and those subjects, since they are.

412
01:30:49.560 --> 01:30:52.619
they are produced in the

413
01:30:53.110 --> 01:30:56.249
act, in this more fragmented and fluid.

414
01:30:56.290 --> 01:31:06.739
So they are also more fragmented. They also are changeable in this way. So we we kind of.

415
01:31:07.240 --> 01:31:17.549
if an example would be a gay identity, a gay male identity, for example, and how a hearing that could be.

416
01:31:17.560 --> 01:31:22.080
and probably still is in in many kind of modernists.

417
01:31:22.130 --> 01:31:32.339
ways that can can sustain some kind of politics, identity, politics, and an organization, an actor, a law.

418
01:31:33.230 --> 01:31:37.820
And how in these new circumstances

419
01:31:39.000 --> 01:31:45.760
it will probably not be able to fully

420
01:31:46.400 --> 01:32:04.610
sustain those kinds of things, they thinking, you know, they, they thinking about oneself as a coherent, gay male. The thinking of one's politics or affiliation with the political agenda that is, a gay agenda

421
01:32:04.610 --> 01:32:20.690
is not going to be as easy and possible as it was in in, in high modernity, of the panoptic and of firepower. So yeah, the subjects are produced, but they are very different subjects. They are more fragmented and fluid. And and they they are being, therefore

422
01:32:20.980 --> 01:32:21.710
the

423
01:32:22.220 --> 01:32:27.899
yeah, subjected in another way.

424
01:32:27.920 --> 01:32:32.520
Right? So there is. Yeah, it's that.

425
01:32:36.600 --> 01:32:37.350
No.

426
01:32:38.400 --> 01:32:49.910
and thank you so much for the wonderful comments. I really agree with you that maybe now we are witnessing the shifting of the battlefield. But I also want to remind us

427
01:32:50.040 --> 01:32:54.330
2 ways. One is now, when we think you know

428
01:32:54.400 --> 01:33:03.060
from or with the location or our own positionality in Australia, in Taiwan and us in other countries

429
01:33:03.160 --> 01:33:06.040
the temporality should be parole.

430
01:33:06.160 --> 01:33:12.730
which means so-called a post-marriage. Equality, post-gay era could be colonial

431
01:33:12.830 --> 01:33:24.740
for those 1,000 years, who are still fighting against the state-sponsored homophobia, and even decriminalization of homosexuality

432
01:33:24.770 --> 01:33:27.729
so so-called the battlefield shaping

433
01:33:27.870 --> 01:33:39.060
it could be also no imperialist, no if we did not feel with those clear entrance, and non-binary bodies together

434
01:33:39.210 --> 01:33:49.420
in more than 200 territories and countries in the world. So that's why the other is now actually the division between gender and sexuality.

435
01:33:49.650 --> 01:33:53.020
Because that's the presumption about the shifting right?

436
01:33:53.300 --> 01:33:54.920
It's also problematic.

437
01:33:54.980 --> 01:33:59.490
because the division between those 2 terms are very English-centric

438
01:33:59.570 --> 01:34:12.849
in Mandarin and Chinese-speaking world. People tend to had a very ambiguous but also inclusive term. Co-ching. Be it so, she means sex, or could be nature. Sp. It means difference.

439
01:34:12.850 --> 01:34:38.220
So people e. To think through the idea of shinbe it. Gender. Sexuality and sex are intertwined, and no scramble acts together, so there's no idea about the shifting points at all because they are into into dependent together. So actually, that's a wonderful comment. I also want to use my power as a moderator to

440
01:34:38.260 --> 01:34:40.999
invite all the panelists speaker to think

441
01:34:41.180 --> 01:34:45.989
even deeper. This layer about the connections between the

442
01:34:46.090 --> 01:34:48.369
sexual or gender identities.

443
01:34:48.510 --> 01:34:58.239
language and gender sexuality regime that in all of your studies, and why I'm asking so because

444
01:34:58.980 --> 01:35:04.579
one is. Now, if we think in a more perspective of language and identity.

445
01:35:04.620 --> 01:35:09.580
Now, like we're talking about the translation right, and the

446
01:35:09.690 --> 01:35:13.959
the other side of the calling will be the on translatability

447
01:35:14.210 --> 01:35:30.450
of some English or American-centric ideas, theories or terms, and also in common sourability of using different languages, you know, to talk about the relationship between theory, sociological theory, social theory.

448
01:35:30.450 --> 01:35:52.529
cultural studies, critiquing theory along with sexualities. So can I invite each of you to address a little bit about. No. Did you find any untranslatable or stemmy translatable or income miserable ideas that you, a specific non-american, non-west European context that you study.

449
01:35:52.590 --> 01:36:01.750
But you try to use English to explain that. And how do you feel the gap? Or how do you create a new idea to make sense of it. So we want to start.

450
01:36:13.930 --> 01:36:23.759
Thank you so much for that question. I think in many ways the untranslatability that I'm thinking of is racial formations. Right? it's

451
01:36:24.640 --> 01:36:39.780
it's not so much to be clear that there isn't racism in Latin America that Latin America doesn't think of race, but more that the racial formation systems and the tripartite of indigenity and one

452
01:36:39.830 --> 01:36:41.510
blackness.

453
01:36:42.880 --> 01:36:58.399
a company The conquest of the Americas in ways that is different from the black and white Us. Binary right? So in, in in the case of a lot of these countries in Latin America, it is about thinking of how people are racialized

454
01:36:59.060 --> 01:37:11.330
historically, so so historically as nation states, and at the same time how people use different discourses. So in the Us, we use the one drop rule to think about race. If you have one drop of

455
01:37:11.330 --> 01:37:36.639
non-white blood, you are not white, right? And in Latin America we use kind of opposite discourse of Messi and the Mesti Sahya. The idea that people can be a blend of races, and therefore, because of that blend of races cannot be. Racist is a trope. It's a fantasy that we have deployed in Latin America in order to not face

456
01:37:36.750 --> 01:37:42.130
our anti-blackness and anti-indogenicity. So I think the question about the core of colloquy peak

457
01:37:42.280 --> 01:37:54.589
starts with in the Us. We say people of color or queries of color, and folks in Latin America have a very hard time thinking of cholera as they are given the notion of hem that the colour

458
01:37:54.600 --> 01:38:01.050
does not make sense in a lot of luck in American context. So how can you translate a theory that

459
01:38:01.440 --> 01:38:04.740
already follows queer theory as a term that

460
01:38:04.930 --> 01:38:19.939
as queer, that can be translated right? So you add, it's kind of like a repetition, an interesting repetition of terms that are unintelligible, not because people cannot understand those translations, but because it requires translation.

461
01:38:28.160 --> 01:38:42.769
Yeah, I think for me in my work on Japan. the question of gender as binary and and sort of intersections of gender and sexuality has been the thing that has drawn my attention as

462
01:38:42.850 --> 01:38:44.680
as you know, as an analytic

463
01:38:44.870 --> 01:38:52.590
construct that doesn't necessarily translate well, between between Western theories and local conditions.

464
01:38:52.660 --> 01:39:20.540
especially because I have the pleasure of working with an anthropologist, Jennifer Robertson, who has written on politics of Androgeny in Japan, and how the kind of binary perspective of gender hardly makes sense in the local context and also given historical conditions. How politics of gender were implicated in the making of Japanese modern state.

465
01:39:20.540 --> 01:39:38.320
so yeah, this is something that I've been grappling with, especially as someone who started working on with the concepts of masculinity and and hydrharmonic muscularity, and everything adjacent to it. How and to what extent these concepts really

466
01:39:38.460 --> 01:39:41.999
are applicable directly to the

467
01:39:44.830 --> 01:40:01.150
thanks for for for for this invitation to think about these kinds of things, and I can definitely tell that it occupies actually a lot of my head space. And this is a big question, and and and a good one, to be sure, but

468
01:40:01.460 --> 01:40:16.669
I'd like to think about those. the the connections between culture language concepts in in terms of, you know, resonances and a lot of possibilities that that that

469
01:40:17.450 --> 01:40:19.780
those those

470
01:40:19.850 --> 01:40:45.289
concepts and ideas give, because, you know. yeah, there are terms that are in translatable, like for example, in Queer's area that I use in Russian just sounds queer and and means nothing, just like in Spanish. It sounds queer and and means probably not much. And I actually I'm inspired a lot by Spanish speaking literature

471
01:40:45.690 --> 01:41:03.110
and and the ideas of of Mestiza and and the ideas of of mixture and and blending that that help a lot. Those areas resonate in other cultural spaces and other cultures. And and they are.

472
01:41:03.290 --> 01:41:10.199
you know they they take some kind of new forms and and and and they and it's it's

473
01:41:10.260 --> 01:41:14.819
it's great, you know, it's we don't need to to just

474
01:41:14.950 --> 01:41:35.810
take Western concepts and apply them somewhere. They they resonate on their own. And we don't have actually, sometimes we don't have control on how they resonate. I I write in in, in Russian and and in English, and I wonder the the comparison actually, than the first presentation it. I wonder what what I do, what kind of

475
01:41:35.940 --> 01:41:39.690
politics there is in those in those in those texts.

476
01:41:39.730 --> 01:41:46.780
When I write in one language or another, and I know that there there are discrepancy there. There are gaps, but I also know that

477
01:41:46.810 --> 01:42:09.010
those ideas are somehow interpreted in in new ways by the readers, and that's the that's the I guess the important thing for me. So there's a lot going on there. Yes, and I I just want to add one thing. It's probably a sort of a question for you. I wonder if if the Anti Lgbtq movement.

478
01:42:09.130 --> 01:42:16.690
when they use translations? What what happens there? Because the example that you offer

479
01:42:17.640 --> 01:42:28.089
that document actually circulated in Ukraine and in Russia, right before the introduction of the gay propaganda law and all that fake statistic

480
01:42:28.160 --> 01:42:32.319
was used in in St. Petersburg Parliament.

481
01:42:32.450 --> 01:42:40.659
You argue for the regional local be a propaganda law, so that American

482
01:42:40.840 --> 01:42:59.289
produced, as far as I understand, right document reason, it's very well in different cultures, translates very well in different cultures without any issue. And I'm wondering, what does it tell about this global circulation of of homophobia and their concepts in their ideas.

483
01:43:01.410 --> 01:43:02.939
I did not expect that.

484
01:43:04.900 --> 01:43:14.169
So that's why it's so important to study the antique globalization. Right? Well, I have 3 quick points not to share

485
01:43:14.270 --> 01:43:16.130
to respond. My own question.

486
01:43:16.210 --> 01:43:27.419
One is not. I want to invite offers to think more deeply about the item he politics, you know, the turn has been used, as you know, if on the critical and the left-wing

487
01:43:27.420 --> 01:43:51.620
ken no. Based on North America and in West Europe. No, us, the negative and the confined term right? But I think no, I I also not seeing in the genealogy of career theory. there's a another pillar called anti identitarian. sorry. Yeah. Anti-identarianism? No, which is the one of the fundamental pillar, because not when clear, try to create

488
01:43:51.660 --> 01:44:12.570
the stability of like the gay Lesbian, your your homosexuality right? But I also also argue that no, to parent paranoid reading and insist this American-centric clear. History is also the colonial, because not all the identities are

489
01:44:13.090 --> 01:44:34.840
are negative or come, be constructive, because not like Taiwan, no, which is the identity that has been highly suppressed and overshadowed by the China's threat economically and symbolically right and military as well. So identity becomes one of, you know, the surviving tool that companies

490
01:44:34.840 --> 01:44:44.880
people can grab with, and the anti-adentarianism becomes decolonial if they did not put this kind of colonial capability into consideration.

491
01:44:45.170 --> 01:44:58.080
Second, the transgender politics that we are witnessing right now, for example, no, I love the idea that you know we always introduce ourselves. What is your preferred gender pronoun, and prefer to the name right to be more inclusive.

492
01:44:58.550 --> 01:45:27.949
I also observed this arising of the international pronounced day in October every year. You know, then, that international pronounced, they assume that all the pronounced are gender binary to think from the American-centric English-centric perspective, and this assumption ignored many languages in the world are non-binary at all. Some of them are more gendered right that European languages.

493
01:45:27.950 --> 01:45:39.230
Some languages are a gender, like mentoring in rendering the speaking language. Only taka can refer to he it it, or he.

494
01:45:39.310 --> 01:45:57.799
So ta is gender-neutral per se. So why don't English speakers introduce themselves more exotic or no? The global St. Of them languages? No, to neutralize their own transgender politics and can him in, but instead of

495
01:45:57.860 --> 01:46:04.660
in opposing, they then us the right way to be gender-inclusive.

496
01:46:05.330 --> 01:46:24.120
Well, I if you want to read more about this kind of thinking. No, I publish one article code that the coloniality of queer theory, not to use Lisa Durgan's idea, Homonomativity, but critiquing about the globalization of that idea. that produce many 4 kinds of 4 kinds of

497
01:46:24.120 --> 01:46:45.530
colonial effects of this global circulation of so-called the left wing, radical, clear terms creating the on concept unintended consequences in East Asia that produce more double standard and new truths, regime based on the sexuality based knowledge. Oh, I will say my time here. So 250.

498
01:46:45.660 --> 01:46:59.750
Okay, so that's my quick response. We have roughly 3 min remaining. Can we call for the last one of quick questions and comments, critics, suggestions. Then the panelists can have the final round quickly respond.

499
01:47:07.170 --> 01:47:09.250
yeah, yes, please come to the form.

500
01:47:15.860 --> 01:47:20.479
I'm not even going to make a question, because I don't think I am up to that.

501
01:47:20.510 --> 01:47:34.859
So now, after one week of thinking, and your presentations were wonderful. I'm from Brazil. I study gender, race and sexuality, but through the lens of the homeless people, because I studied the homeless

502
01:47:34.959 --> 01:48:03.109
so But just to say that I love their presentations in the sense that it really made me go back, because I'm always trying to tell my my sociologists friends, and that, you know Brazil is more fluid, a little bit more. The anti-movement, especially the anti-movement, is, is not as, oh, they're coming from the the the dungeons they're now, you know. They have power now, and they they. They revoked

503
01:48:03.110 --> 01:48:27.679
something that was already there. No, it wasn't there. It's new, it's a new right. And we have to see the specificity of the techniques. And I'm always saying that because of the Kuda gay because of the ex-gay and because they have to fight. And I'm always thinking also about Hayek, how he.

504
01:48:27.840 --> 01:48:37.719
how he put you know how the no liberal regime really put a culture of values in competition.

505
01:48:37.790 --> 01:48:53.310
and how, because of this competition, the the Conservatives also have to bring other things and appropriate capture our discourses. And so thank you so much. It's just a comet it really suits by. So

506
01:48:55.730 --> 01:48:57.309
what the other would be that

507
01:48:57.410 --> 01:49:01.889
any other questions, comments, critics. Okay.

508
01:49:02.020 --> 01:49:03.149
I don't.

509
01:49:06.340 --> 01:49:11.430
He might not be related to the second comment, but certainly to your question. I was thinking

510
01:49:11.650 --> 01:49:26.770
before before you came, and and share your comment about Sonya Korea, who's from Brazil, And she runs this observatory of sexuality and politics. She's been looking for decades now, and how similar to what you were saying.

511
01:49:26.800 --> 01:49:29.149
The discourse from

512
01:49:29.160 --> 01:49:55.040
the anti-gadeous courts is never just about sexuality. It's indicated in the body and gender. So she looked at how the Vatican has been producing a discourse of gender panic and gender ideology. that we all know, and consuming in the in the whole world. Right like this has been an engine that has been working for at least 3 decades, and she looks at the strange pet for those relationship between

513
01:49:55.110 --> 01:50:18.039
Protestant churches, Catholic, Vatican, and then politicians in various places in Latin America, including Brazil. Right? So like, I think it's sort of following that question of the separation of gender and sexuality in many ways is always already an illusion, because we're already dealing, but with body gender and sexuality as already indicated. Right?

514
01:50:24.330 --> 01:50:34.410
I think we it's time up. But what is stalls emulating panel? Can we give all the panelists and contributions a bit of

515
01:50:34.620 --> 01:51:00.679
so, and also again, you can see this is the beginning, and this is also my first time. Time. To the Isa I will come. Not all the connections could be made with the wonderful panelists and also no welcome to leave our contact information if you want to join so called a special issue initiation. Now, welcome to it. Change the business card. No, let's get connected. All right. Thank you so much. Enjoy the rest of your conference safely.