Invisible No More
By John Caldwell
The Advocate
15 March 2005

It’s been a year since an offensive feature in Details inspired unprecedented activism and visibility among gay and lesbian Asians. So how much has really changed?

While Andy Wong has gotten over what he calls “the biggest mistake of my life”—joining the Mormon Church in high school—he still struggles with being gay in his traditional Chinese immigrant family. Now living in San Francisco, the 24-year-old activist grew up in a conservative neighborhood in San Diego. When he came out at 18, he says, his mother at first accepted his homosexuality, then backed away. “She desperately wants me to have children and has mentioned more than a few times that she wished I would turn temporarily straight so that I could conceive a grandchild for her,” he says.
Filmmaker Quentin Lee, who grew up in Hong Kong before immigrating to Montreal, has faced his own demons. “Long Duk Dong traumatized my entire generation of Asian males,” says the 34-year-old, referring to Gedde Watanabe’s extreme Asian stereotype in the 1984 John Hughes comedy Sixteen Candles. Twenty years later, young gay Asians looking for people like themselves still have few choices, Lee notes: “Asian men are often left out of popular culture, and gay Asian men are nonexistent.”

That invisibility is one reason both gay and straight Asians were outraged by Details magazine’s “Gay or Asian?” stab at humor. When Wong first saw that April 2004 feature he was offended but not surprised by the sarcastically captioned photograph of a young, spiky-haired Asian man dressed in metallic shoes and a V-neck T-shirt. Portrayals of Asian men as sexually ambiguous or purely feminine are still quite common, he says: “This is an issue that the gay Asian community has faced time and time again. There’s so much ignorance.”

Nearing the one-year anniversary of the Details article, Wong says little has changed for gay Asian people. Yes, studies have been done and pro-Asian programs implemented, “but there’s still a lot of work to be done. We need to really speak out on our own invisibility.”

Glenn Magpantay, cochair of Gay Asian and Pacific Islander Men of New York and a staff attorney with the Asian American Legal Defense and Education Fund, agrees. He helped organize a high-profile protest outside the Details office in Manhattan that resulted in a full-page apology from the magazine. “[But] we are still finding homophobic articles in the Asian-language press and anti-Asian caricatures in the gay media,” he says.

The Details controversy did shed light on the pervasive stereotypes and general lack of positive representation that Asian men continue to face. Despite the success of gay Asian stars like Alec Mapa and B.D. Wong, “gay Asian men are still not perceived to be popular,” says Lee, who has featured young gay Asian characters in his independent films Drift and Ethan Mao.

Gay Asians are still perceived as passive or exotic, says Alain Dang, 28, a gay Asian activist in Manhattan and a member of the New York API group. “The Details article really perpetuated the ‘rice queen’ phenomenon,” he says, referring to gay men who pursue Asian lovers on the assumption they’ll be passive or submissive. “It’s a real part of my existence and my friends’ existence. It’s been hard.”

That particular assumption crosses gender lines, says Pauline Park, a transgender Asian activist in New York. “I actually have had men say, ‘I really like Asian women because white women can be too independent,’” Park says. “One of the big challenges for transgender Asian women, just like gay Asian men, is dealing with our exotification by men of all races. The assumption is that you’re going to be submissive. I’m not. It’s annoying and dispiriting to have to constantly correct assumptions.”

This battle against expectations is also something many gay, lesbian, bisexual, and transgender Asian people face within their ethnic groups. “There’s racism in the gay community,” Park says. “But there’s a bigger problem of homophobia in the Asian–Pacific Islander community.” Cultural traditions of marriage and child rearing often make it difficult for gay Asian men to come out, says Dang, who was born and raised in Cupertino, Calif., amid a large and traditional Asian family. “All my parents want are grandchildren,” he says. “At every family event I’m accosted by relatives asking me if I have a girlfriend.”

Dang, who works as a policy analyst for the National Gay and Lesbian Task Force, isn’t out to any of them. “It’s something I struggle with because I’m completely out socially and professionally,” he says. “Deep down I know that they love me regardless and nothing could break that bond; I’m just dreading the actual conversation.”

Hoping to help people like his family members understand, Wong, who is director of development at Community United Against Violence, a gay advocacy group in San Francisco, started a first-of-its-kind national organization dedicated to raising awareness about gay issues in the larger Asian population. When over 7,000 Asian-Americans rallied against same-sex marriage in San Francisco last April, Wong was inspired to form the gay rights group Asian Equality, which he now heads. He organized his own San Francisco rally in August and in February helped put together the first marriage equality float for the San Francisco Chinese New Year Parade. “Over 3 million Chinese-Americans saw it,” Wong says. “This was a unique opportunity to present a powerful message and to have loving same-sex Asian couples standing side by side.”

Patrick Mangto, who was executive director of Asian Pacific Islanders for Human Rights in Los Angeles until March 1, says in the past year his group has been making inroads through efforts to publish pro-gay ads in Asian community newspapers. Many initially resisted, fearing readers’ reactions, but the ads are now reaching more and more Asian-Americans. “Most of our ads are run in native languages so that it’s not an outside thing,” Mangto says.

The Gay and Lesbian Alliance Against Defamation has also been working with the media to ensure that there are positive depictions of gay Asians, notes Andy Marra, Asian–Pacific Islander media fellow for the group [see page 10], while the National Gay and Lesbian Task Force in February released an unprecedented study coauthored by Dang that looks at the challenges gay Asian families face.

But support from such mainstream gay rights groups is still limited, Wong says. A recent unity statement from 22 gay rights groups didn’t include a single signature from a gay Asian organization. “Asian-Americans are chief plaintiffs in lawsuits to win same-sex marriage, yet we weren’t even asked to sign on to this statement,” Wong notes. “This was an opportunity for them to reach out to us.”

It’s true that gay Asian groups and activists have been left out in the past, Marra says, but she’s optimistic. “It’s amazing that our issues are even being discussed and being brought to the table,” she says. “We are seeing an emerging movement.”

This article originally appeared in the 15 March 2005 of The Advocate magazine, which is now defunct.

The post Invisible No More (queer APIs) (Advocate, 3.15.05) appeared first on Pauline Park.

Reclaiming Our Spiritual Legacy as Transgendered People
By Pauline Park
18 June 2000

I was asked to speak on spirituality and the transgender community. It seems to me that the connection is an intimate one, far closer than we may realize.

For we as transgendered and gender-variant people lie at the interstices not only of the binary of sex and gender, but also of the binary of the sacred and the profane. In contemporary North American society, we are viewed by some as being — of all people — perhaps the farthest removed from God — at least the God of the Christian fundamentalists. And yet, on this continent a mere three hundred years ago, our forebears, far from being a despised minority, were regarded as intermediaries between heaven and earth, uniquely constituted by their transgendered nature to serve as interlocutors between the human and the divine.

In a cruel irony, the European conquest made transgendered people special targets of prosecution because they were viewed as particularly offensive to Christian strictures — at least as interpreted by conquistadores of the 17th century and other colonizers who followed them. I can well imagine — here on the island that the Algonquin called Manahatta — transgendered shamans exercising a role of spiritual leadership, not only respected but revered by their compatriots. And yet, on this terrain that was to them sacred ground, we now find ourselves cast down from the realm of the sacred to that of the profane.

One of the greatest challenges facing us as we construct a transgender community and catalyze a transgender political movement is to recapture and revivify the sacred in our own nature and then to communicate our most deeply felt spirituality to our contemporaries. We cannot afford to cede the territory of ‘faith and family’ to those who would seek to erase us from the history of this continent. We would make a fatal error, I would suggest, in all too readily falling into a civil libertarian discourse of the ‘separation of church and state,’ conceding religion and spirituality to the most conservative and regressive elements in our society.

Regardless of whether we are People of the Book (Christian, Jewish or Muslim) or profess a non-Western faith — or whether we embrace pre-Christian pagan spiritual traditions — we must work to gain recognition of the validity and integrity of our spiritual lives.  And we must reinscribe ourselves in the narrative histories of our peoples and reclaim our legacy as spiritual beings.

shaman’s drum

It was an honor for me to address the congregation of the Metropolitan Community Church of New York (MCC-NY) on Stonewall Sunday 2000 as we commemorated the birth of the modern movement for the liberation of lesbian, gay, bisexual and transgendered people. This is the text of my address to the congregation, which was published in the November/December 2001 issue of PersuAsian (Issue 10, “Gay Asian & Pacific Islander Spirituality“), the news magazine of the Gay Asian & Pacific Islander Men of New York (GAPIMNY).

The post Reclaiming Our Spiritual Legacy as Transgendered People appeared first on Pauline Park.

City Needs to Start Enforcing Transgender Rights Bill
By Pauline Park
Gay City News
29 April 2004

Two years ago this month, the New York City Council passed Int. No. 24, amending the city’s human rights law to add gender identity and expression, thereby extending protection from discrimination to transsexual, transgendered, and gender-variant people throughout the five boroughs.

I still remember vividly the euphoria we felt as we sat in the gallery of the City Council chambers on April 24 as the Council passed the bill by an overwhelming margin of 45-5.

After Mayor Michael R. Bloomberg signed the bill into law on April 30, the New York City Commission on Human Rights convened a working group––made up of members of its staff as well as transgender activists including me and my co-chair at the New York Association for Gender Rights Advocacy (NYAGRA), Moonhawk River Stone––to draft guidelines for implementing this civil rights statute.

By the time of our most recent meeting––in May 2003––we had reached consensus on broadly conceived yet meticulously detailed guidelines that could well be a model for other cities to emulate. But a year after completion of the draft, the Commission has yet to approve it.

I was reminded of the importance of implementing the law by a disturbing personal incident I suffered on April 19. That morning, I joined John Won, Jih-Fei Cheng, and Alain Dang from Gay Asian & Pacific Islander Men of New York and Riley Snorton from the Gay & Lesbian Alliance Against Defamation in a meeting with Details magazine about the “Gay or Asian?” feature that caused a storm of public protest due to its insensitivity about race and sexuality. After the meeting, we lunched in the food court on the lower level of the Manhattan Mall on Sixth Avenue and 33rd Street. Before sitting down to lunch, I availed myself of the women’s room, without incident. But after eating, upon emerging from the women’s room a second time, I was stopped by a female security guard demanding to know, “Are you a woman or a man?” Advantage Security, a private firm hired by the mall, has an office only yards from both restrooms, and the security guards were apparently using the big glass window on the security station to engage in surveillance of the restrooms.

Startled by the question, I was alarmed as a pack of security guards––all powerfully built men towering over me––circled me in a physically threatening manner. What I found disturbing was their use of physical intimidation as part of their attempt to interrogate me about my gender identity, their menacing posture suggesting the potential for violence. From the lead security guard’s comments, I strongly suspected that this incident might have been part of a persistent pattern of harassment of gender-variant individuals using the restrooms at the mall.

It is important to recognize that bathrooms are not just an issue for transitioning and post-operative transsexuals; they are an issue for all transgendered and gender-variant people. There are women with butch haircuts who are challenged every time they go into the women’s room, and gender-queer folk who find it difficult to use either restroom without being hassled or harassed.

The only difference between me and any other transgendered person being harassed by this private security outfit was that I was well aware of my rights, having coordinated the campaign for the very transgender rights law that they very well may have violated. Despite the risk to my personal safety, I decided to challenge what appeared to be their discriminatory intent regarding access to a public accommodation. But neither the female security guard nor the head of security, whom I asked to see, seemed aware that this incident may have constituted a violation of city human rights law.

I was struck that the incident at the Manhattan Mall occurred only five days before the second anniversary of the passage of Int. No. 24, reinforcing what I already knew––that the law’s enactment would be a hollow victory for the transgender community unless the Commission began implementing it seriously and enforcing it rigorously.

The working group’s last meeting at the Commission took place nearly a full year ago, last May 12. Commission staff informed us that the Commissioner for Human Rights, Patricia Gatling, had “concerns” about the draft guidelines, but I cannot understand why, a full year after the working group completed them, she still has yet to schedule a meeting with us to discuss those concerns. Since last May, I have made repeated calls to the Commission inquiring about the status of the guidelines without having received any substantive response.

When I joined the working group two years ago, I assumed that the Commission was committed to implementation of the law; but the pattern of delay suggests that the Commission is not serious about implementing the transgender rights law. It may even be possible that Commissioner Gatling is deliberately delaying implementation so as to impede effective enforcement of the statute.

Meanwhile, there may well be countless incidents of discrimination occurring that might have been prevented had these guidelines been issued in a timely manner. As the incident at the Manhattan Mall clearly illustrates, employers, landlords, and other providers of public accommodations are woefully ignorant of the transgender rights law. Many may not even be aware that it is now illegal to discriminate on the basis of gender identity or expression, and I strongly suspect that most have no idea how to modify their own operations––through staff training and other initiatives––in order to comply with the law’s provisions.

It is now time –– well past time, in fact –– for the Commission to approve and adopt broadly conceived guidelines to implement the transgender rights law and to undertake an aggressive campaign to inform and educate New York City agencies as well as private employers, landlords, and others about the provisions of the statute.

I would encourage all those who support implementation of this legislation to demand action from the Commission. You can phone the Commissioner Gatling at 212 306 5070 or e-mail her via the web at http://nyc.gov/html/mail/html/mailchr.html.

To protest the gender-policing of restrooms and the harassment of transgendered and gender-variant people at the Manhattan Mall, call the management at 212 465 0500.

Transgendered and gender-variant people in this city continue to face pervasive discrimination, and those thrown out of jobs or apartments––or simply restrooms in shopping malls––do not have the luxury of time while waiting for implementation of this non-discrimination statute. Only the most rigorous enforcement of this law will help reduce such discrimination, but responsibility for such enforcement rests with the Commission, as does responsibility for the unconscionable delay in the law’s implementation.

Pauline Park is co-chair of the New York Association for Gender Rights Advocacy (nyagra.com). In her capacity as coordinator of the work group on gender-based discrimination that included the six City Councilmembers who took the lead on Int. No. 24, Park led the campaign for passage of the measure. She also serves on the board of directors of the Transgender Legal Defense & Education Fund (transgenderlegal.org).

This op-ed originally appeared in the 29 April 2004 issue of Gay City News. In December 2004, the New York City Commission on Human Rights adopted guidelines for implementation of the transgender rights law, with language drawn in part from the settlement of my discrimination case against Advantage Security.

The post City Needs to Start Enforcing Transgender Rights Bill (GCN, 4.29.04) appeared first on Pauline Park.

Patrick Cheng‘s mother reads a statement in Chinese in support of her son and the LGBT/queer API community at the QAPI press conference in Chinatown on Jan. 30.  At left: lead organizers Irene Tung & Aries Liao.

NYAGRA statement on the participation of LGBT/queer APIs in the 2010 Chinese lunar new year parade in Chinatown
Pauline Park, chair
30 January 2010

On February 21, a contingent of lesbian, gay, bisexual and transgender (LGBT) or ‘queer’ Asians and Pacific Islanders (APIs) will participate in the annual Chinese lunar new year parade in New York’s Chinatown for the first time. The New York Association for Gender Rights Advocacy (NYAGRA) — a transgender advocacy organization founded in 1998 — is proud to join Q-Wave, the Gay Asian & Pacific Islander Men of New York (GAPIMNY), Barangay, and a host of organizations in co-sponsoring the LGBT contingent in the parade. On behalf of our members, as chair of NYAGRA, I would especially like to acknowledge and thank Aries Liao and Irene Tung of Q-Wave for spearheading this historic initiative.

I would also like to suggest that it is important for us as LGBT/queer APIs to address the biggest misconception in API communities — namely, that we are lesbian, gay, bisexual or transgendered because we’ve been hanging around white people too much. The implicit assumption behind that misconception is one of a viral model of gender identity and sexual orientation. The slogan of Queer Nation was “We’re here, we’re queer, get used to it.” When it comes to homosexuality and transgender, the truth is that we have been here — in China and in every other Asian or Pacific Island society — since time immemorial.

China has homoerotic and proto-transgenderal traditions going back centuries. The ‘passion of the cut sleeve‘ (duan xiu) — the love of the Han dynasty Emperor Ai (27 BC-1 AD) — for his male favorite, Dong Xian — is the source of the Chinese euphemism for homosexuality (‘cut sleeve’). The other popular Chinese euphemism for homosexuality — the ‘half-eaten peach‘ — goes back even further, to the Zhou dynasty Duke Ling of Wei (534-403 BC) and his male lover, Mixi Zia. While it is true that contemporary LGBT identities are of recent vintage, it is equally true that there were people in every pre-modern Asian or Pacific Islander society who were like us in important respects and whom we would call lesbian, gay, bisexual or transgendered.

So when we join the Chinese lunar new year parade in Chinatown on Feb. 21 as the first LGBT contingent in that parade, we are simply reclaiming our rightful place in our communities of origin and reinscribing ourselves in the dominant narratives of Asian and Asian American cultures. My message for non-LGBT participants in the parade who are shocked or confused by our presence is this: we are you and you are us. We have been here (all along), we have been queer, and you have been used to it, you just forgot.

Pauline Park reads a statement on behalf of NYAGRA at the QAPI press conference.

The post NYAGRA on LGBT-inclusive 2010 Chinese lunar new year parade appeared first on Pauline Park.