Notes
Introduction 1. (Hall 1990: 225, emphasis added). 2. A popular novel entitled The Man Who Escapes Marriage (1976) by Guang Tai is in fact Taiwan’s first ‘homosexual’ or tongxinglian novel. I discuss this popular novel as the product of psychiatric discourse in chapter 1. 3. (Pai 1995: 457, emphasis added). This interview first appeared in the Chinese edition of Playboy magazine in July, 1988 and was reprinted in Pai (1995). 4. (Pai 1995: 462). 5. (Pai 1990: 17). 6. (Chao 1997a: 59) 7. For an ethnographic study of New Park as a gay space, see (Lai 2005). 8. For a concise documentation of this event, see (Xie 1999), (Martin 2003: 73–101). 9. (Tongzhi Space Action Network 1996). Later in that year, during the first free democratic presidential election in the post–martial law Taiwan, this petition also appeared as a political pamphlet endorsed by the opposition party candidate Peng Minmin, an advocate of Taiwanese independence. 10. I allude here to the notion of ‘imagined community’ made by (Anderson 1991). 11. (Chatterjee 2004: 4–8). 12. My problematisation of the new identity tongzhi here is hugely indebted to Judith Butler’s critique of ‘woman’ as the valorised term for the subject of feminism. See (Butler 1990). 13. (du Gay et al. 1997: 3). 14. (Hall 1992 [1980]: 15–47). 15. (Hall 1996: 441–440). 16. (Foucault 1990 [1976]). 17. (Butler 1990: viii–ix). 18. (Butler 1993). 19. (du Gay et al. 1997: 3). 20. On this new scholarship, see (Martin 2003), (Jackson and Sullivan 2001), (Berry et al. 2003), (Martin et al. 2008), (Leung 2008). 21. In his History of Sexuality: Volume I, Foucault argues that ‘[h]omosexuality appeared as one of the forms of sexuality when it transposed from the practice of sodomy onto Notes 208 a kind of interior androgyny, a hermaphrodism of the soul. The sodomite had been a temporary aberration; the homosexual was now a species’ (Foucault 1990 [1976]: 43–44). 22. (Hinsch 1992). 23. Liu and Ding (2005: 38–39) made a similar point in their eloquent critique of the selfOrientalising tendency taken by many who work on gender and sexuality studies in the field of China studies/Sinology. 24. See (Sang 2003: 99–126), (Kang 2009). 25. (Sedgwick 1990: 40, emphasis added). 26. (Sedgwick, 1990: 44). 27. (Hall 1992 [1980]: 27, emphasis added). 28. (Chou, cited in Liu and Ding 2005: 30). 29. (Liu and Ding 2005: 35, emphasis added). 30. The term ‘Cultural China’, introduced by the neo-Confucian scholar Tu Wei-ming in 1991, became popular in the 1990s. It refers to the cultural world inhabited by the ethnic Chinese communities located in and outside the geopolitical spaces such as mainland China, Taiwan, Hong Kong and Singapore as well as by other non-ethnic Chineseidentified intellectuals who interact closely with that particular culture (Tu 1991). Critics such as Allen Chun (1999: 117) and Kuan-hsing Chen (1998: 15–19) have pointed out that the term, conceived as a new cultural identity in response to Western cultural imperialism , reiterates and expands the very logic of imperialist practices against which it seeks to counter. Mayfair Yang (1999: 7) in an anthology on women public cultures in Chinese societies introduces the term ‘Trans-national China’ to designate the geographical extension of Chinese culture that cuts through the borders of China, Hong Kong and Taiwan. 31. Similarly, the American queer artist/AIDS activist Gregg Bordowitz, drawing on Raymond Williams’s notion of ‘structures of feeling’, has underscored the queer structure of feeling as dialectically produced through domination and proposed it as ‘an articulation of presence forged through resistance to heterosexist society’ (Bordowitz 2004: 49). On the notion of ‘structures of feeling’, see Williams (1985: 132). 32. See (Cho 2000: 408). 33. On Japanese colonialism and the construction of cultural identity, see (Ching 2001). 34. (Chun 1994: 54, emphasis added). 35. For a non-scholarly account of this social history, see (Ke 1991). 36. See (Ho et al. 2005: 17). On Taiwanese nationalism, see (Chen [Kuan-hsing] 2000), (Jiang 1998), (Taiwaner 1996). 37. (Chen 2002a, 2002b). 38. (Chen 1995). 39. For an incisive analysis of the 1990s tongzhi movement and activism in Taiwan, see (Ni 1997). 40. For an in-depth report of this important incident, see (Dior and Mojian 1999). 41. See (Martin 2003). 42. See (Wu 1998). 43. (Chao 1996, 2000a). 44. (Chao 1998, 2000b). Crucially, Chao’s work challenges the reified account of Taiwan lesbian feminism offered by Deborah Tze-Lan Sang in...
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