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Amanda Hess 「Asian-American Actors Are Fighting for Visibility. They Will Not Be Ignored.」

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Daniel Dae Kim, Constance Wu& BD Wong. Credit Todd Heisler/The New York Times

When Constance Wu landed the part of Jessica Huang, the Chinese-American matriarch on the ABC sitcom 「Fresh Off The Boat」, she didn’t realize just how significant the role would turn out to be. As she developed her part, Ms. Wu heard the same dismal fact repeated over and over again: It had been 20 years since a show featuring a predominantly Asian-American cast had aired on television. ABC’s previous offering, the 1994 Margaret Cho vehicle 「All-American Girl」, was canceled after one season.

“I wasn’t really conscious of it until I booked the role,” Ms. Wu said. “I was focused on the task at hand, which was paying my rent.”

The show, which was just renewed for a third season, has granted Ms. Wu a steady job and a new perspective. “It changed me,” Ms. Wu said. After doing a lot of research, she shifted her focus “from self-interest to Asian-American interests.”

In the past year, Ms. Wu and a number of other Asian-American actors have emerged as fierce advocates for their own visibility – and frank critics of their industry. The issue has crystallized in a word – “whitewashing” – that calls out Hollywood for taking Asian roles and stories and filling them with white actors.

On Facebook, Ms. Wu ticked off a list of recent films guilty of the practice and said, “I could go on, and that’s a crying shame, y’all.” On Twitter, she bit back against Hollywood producers who believe their “lead must be white” and advised the creators of lily-white content to “CARE MORE.” Another tip: “An easy way to avoid tokenism? Have more than one” character of color, she tweeted in March. “Not so hard.”

It’s never been easy for an Asian-American actor to get work in Hollywood, let alone take a stand against the people who run the place. But the recent expansion of Asian-American roles on television has paradoxically ushered in a new generation of actors with just enough star power and job security to speak more freely about Hollywood’s larger failures.

And their heightened profile, along with an imaginative, on-the-ground social media army, has managed to push the issue of Asian-American representation – long relegated to the back burner – into the current heated debate about Hollywood’s monotone vision of the world.

“The harsh reality of being an actor is that it’s hard to make a living, and that puts actors of color in a very difficult position,” said Daniel Dae Kim, who stars in 「Hawaii Five-0」 on CBS and is currently appearing in 「The King and I」 on Broadway.

Mr. Kim has wielded his Twitter account to point to dire statistics and boost Asian-American creators. Last year, he posted a cheeky tribute to “the only Asian face” he could find in the entire 「Lord of the Rings」 series, a woman who “appears for a glorious three seconds.”

Other actors lending their voices include Kumail Nanjiani of 「Silicon Valley」, Ming-Na Wen of 「Agents Of S.H.I.E.L.D.」 and Aziz Ansari, who in his show, 「Master Of None」, plays an Indian-American actor trying to make his mark.

They join longtime actors and activists like BD Wong of 「Gotham」; Margaret Cho, who has taken her tart comedic commentary to Twitter; and George Takei, who has leveraged his 「Star Trek」 fame into a social media juggernaut.

“There’s an age-old stereotypical notion that Asian-American people don’t speak up,” Mr. Wong said. But “we’re really getting into people’s faces about it.”

This past year has proved to be a particularly fraught period for Asian-American representation in movies. Last May, Sony released 「Aloha」, a film set in Hawaii that was packed with white actors, including the green-eyed, blond-haired Emma Stone as a quarter-Chinese, quarter-Native Hawaiian fighter pilot named Allison Ng.

In September, it was revealed that in the planned adaptation of the Japanese manga series 「Death Note」, the hero, a boy with dark powers named Light Yagami, would be renamed simply Light and played by the white actor Nat Wolff. In 「The Martian」, released in October, the white actress Mackenzie Davis stepped into the role of the NASA employee Mindy Park, who was conceived in the novel as Korean-American.

The list goes on. In December, set photographs from the coming 「Absolutely Fabulous」 film showed the Scottish actress Janette Tough dressed as an over-the-top Asian character. Last month, Marvel Studios released a trailer for 「Doctor Strange」, in which a character that had originated in comic books as a Tibetan monk was reimagined as a Celtic mystic played by Tilda Swinton.

And in the live-action American film adaptation of the manga series 「Ghost In The Shell」, scheduled for next year, the lead character, Major Motoko Kusanagi, will be called Major and played by Scarlett Johansson in a black bob.

Studios say that their films are diverse. “Like other Marvel films, several characters in 「Doctor Strange」 are significant departures from the source material, not limited by race, gender or ethnicity,” the Marvel Studios president Kevin Feige said in a statement. Ms. Swinton will play a character that was originally male, and Chiwetel Ejiofor a character that was originally white. Paramount and DreamWorks, the studios behind 「Ghost in the Shell」, said that the film reflects “a diverse array of cultures and countries.”

But many Asian-American actors aren’t convinced. “It’s all so plainly outlandish,” Mr. Takei said. “It’s getting to the point where it’s almost laughable.”

The Academy Awards telecast in February added insult to injury. The show dwelled on the diversity complaints aired through #OscarsSoWhite, yet blithely mocked Asian-Americans with punch lines that banked on Asian stereotypes. The host, Chris Rock, brought three Asian-American children onstage to serve as a sight gag in a joke made at their expense.

“I have never seen the Asian-American community get so organized so quickly,” said Janet Yang, a producer who serves as a liaison between Hollywood and Chinese studios. She added, “It was the final straw.”

Within days, Ms. Yang and 24 other Academy members, including the actress Sandra Oh, the director Ang Lee and Mr. Takei, signed a letter to the academy taking it to task for the telecast’s offensive jokes. The academy’s terse reply only stoked the flames. Mr. Takei called it“a bland, corporate response.”

Online, even more Asian-American actors and activists have spoken out with raw, unapologetic anger.

Ms. Wen castigated「Ghost in the Shell,” tweeting about “whitewashing” and throwing in a dismissive emoji. Mr. Takei went off on 「Doctor Strange” on his Facebook page: “Hollywood has been casting white actors in Asian roles for decades now, and we can’t keep pretending there isn’t something deeper at work here.”

Mr. Nanjiani jumped on Twitter to call out the red carpet photographer who told him, “Smile, you’re in America now.” (“I know when someone is racist, the fault is theirs and not yours,” he wrote. “But, in the moment, it makes you feel flattened, reduced and bullied.”) And Ms. Cho helped start a hashtag campaign, #whitewashedOUT.

“It’s intense,” Ms. Cho posted at the height of the action. “It’s that we have been invisible for so long we don’t even know what we can do.”

Meanwhile, television shows – competing for fresh content and audiences as the number of scripted series has increased dramatically in recent years – have helped expand the boundaries of what was once thought possible. Asian-Americans increasingly play leads and love interests and star in multiple family sitcoms.

Following 「Fresh Off The Boat」, ABC debuted the sitcom 「Dr. Ken」, featuring an Asian-American family led by the show’s creator, Ken Jeong, plus the drama 「Quantico」 starring the Bollywood actress Priyanka Chopra. On CW’s 「Crazy Ex-Girlfriend」, Rachel Bloom, as the title character, pines after the hunky Vincent Rodriguez III, who is Filipino-American. They join such mold-breakers as Mindy Kaling, creator and star of 「The Mindy Project」, and Lucy Liu, who plays a reimagined Dr. Watson in 「Elementary」.

These shows help, but the issue is pervasive, including on TV. “The mainstream Hollywood thinking still seems to be that movies and stories about straight white people are universal, and that anyone else is more niche,” Mr. Ansari wrote in an email. “It’s just not true. I’ve been watching characters with middle-age white-guy problems since I was a small Indian boy.”

In films, a few roles have transcended stereotypes: Mr. Takei in the first 「Star Trek」 installments, Ms. Liu in the 「Charlie’s Angels」 features, and John Cho and Kal Penn in the stoner hit 「Harold & Kumar Go to White Castle」 and its sequels. And more are in development: a film adaptation of Kevin Kwan’s novel『Crazy Rich Asians』is underway, and the Vietnamese-American actress Kelly Marie Tran will play a major role in the next 「Star Wars」 installment.

But mostly, Asian-Americans are invisible. Though they make up 5.4 percent of the United States population, more than half of film, television and streaming properties feature zero named or speaking Asian characters, a February report from the Annenberg School for Communication and Journalism at the University of Southern California found. Only 1.4 percent of lead characters in a sample of studio films released in 2014 were Asian.

For Asian-American actors, the dearth of opportunities compounds itself. “An Asian person who is competing against white people, for an audience of white people, has to train for that opportunity like it’s the Olympics,” Ms. Wu said. “An incredibly talented Asian actor might be considered for a leading role maybe once or twice in a lifetime. That’s a highly pressured situation.”

So some are stepping behind the camera. In addition to actors creating their own shows, like Ms. Kaling, Mr. Jeong and Mr. Ansari, Mr. Kim of 「Hawaii Five-0」 has started his own production company, 3AD, “to help tell the stories of the underrepresented,” he said. Asian-American and other minority actors, he added, are “tired of waiting to be hired for the roles Hollywood creates for us.”

Audiences, too, are catching up. “There was a time when this conversation was completely foreign to people,” Mr. Wong said. Now young participants “are already fully versed in the issues and able to discuss them with great passion.”

Ellen Oh, a writer for young adults who devised the #whitewashedOUT hashtag, credited a generational shift. “For a long time, Asians have been defined by the immigrant experience, but now second- and third-generation Asian-Americans are finding their own voices,” Ms. Oh said.

They’re also employing a new vocabulary. “The term ‘whitewashing’ is new, and it’s extremely useful,” Mr. Wong said. In contrast to “yellowface,” which protested the practice of white actors using makeup and prosthetics to play Asians, “whitewashing” gives voice to the near-absence of prominent roles.

And the Internet has allowed people to imagine a parallel universe where Asian-Americans dominate the screen. Earlier this month, disappointed fans of the 「Ghost in the Shell」 franchise took a publicity still of Ms. Johansson in the lead role and Photoshopped in the face of Rinko Kikuchi, the Japanese star of 「Pacific Rim」.

Recently the hashtag #StarringJohnCho went viral, reimagining the Korean-American star as the lead of rom-coms and action flicks. Though Mr. Cho has followed up the 「Harold and Kumar」 films with a role in the 「Star Trek」 franchise, he hasn’t been afforded the luminous leads offered to white actors with similar starts, like Seth Rogen after 「Knocked Up」 or Chris Pratt post-「Guardians of the Galaxy」.

“As I was Photoshopping John Cho’s face on top of Tom Cruise’s in the 「Mission Impossible」 poster, my friends and I started chuckling a little bit, like, ‘How crazy would that be?’” said William Yu, the 25-year-old who created the hashtag. “Then I caught myself. Why should it be crazy?”

The campaign was followed by #StarringConstanceWu, which Photoshopped the actress into posters for films starring Emily Blunt, Drew Barrymore and, ahem, Emma Stone.

The activist outpouring is “a tidal wave,” said Keith Chow, the founder of The Nerds of Color, a website of geek culture criticism that has served as home base for several online campaigns.

It has swept up some members of white Hollywood in its wake. Ms. Stone has acknowledged that her 「Aloha」 role made her the “butt of many jokes.” And this month, the director of 「Doctor Strange」, Scott Derrickson, tweeted, “Raw anger/hurt from Asian-Americans over Hollywood whitewashing, stereotyping & erasure of Asians in cinema. I am listening and learning.”

Whether that translates into change onscreen is an open question. “Everyone seems to be becoming slowly aware of how overwhelmingly white everything is,” Mr. Ansari said. “It’s almost like the whole system is slowly being shamed into diversity, but it’s moving at a snail’s pace.” He added: “Just look at the movie posters you see. It’s all white people.”


Xu Guanyu 徐冠宇 「 What It Means To Be Asian and Gay in the Western World」

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Xu Guanyu, Death In Bath Tub

Xu Guanyu is a 22 year-old originally from Beijing but currently based in Chicago, where he recently earned his BFA from The School of the Art Institute. In his series of photographs 「One Land to Another」, Guanyu uses a mix of self-portraiture and staged photography to hint at his condition as an Asian and a gay man living in the Western world.

Read below Guanyu’s project statement to better understand his ideas behind the pictures and for a more detailed analysis of the images:

My photo-based works are the expression that I have as a result of being a gay man and an Asian in the United States. I use self-portraits, staged imagery and landscapes to explore my struggle of being both a homosexual and a homophobic person. I question the norm set by the hegemony, including race, sexuality and ideology. Raised by a conservative family, a military father and a civil servant mother, I feared to admit that I was gay until I came to the United States in 2014. Fortunately, I grew up in the capital city of China where I had the chance to experience the global vision through the Internet. On the one hand, I learned knowledge of being a gay man, and received the representation from Hollywood movies that white people are ideal and superior in many ways. On the other hand, via the Internet, I witnessed the debates between the Chinese political and cultural ideology and the Western ideology led by the United States. Among these conversations, I found out that I have always been trying to seek and identify a better world, not only as a gay man, but also as a human being.

The self-portraits of my death not only expresses the inequality of gay men in this world, but also reveals my self-denial and self-hating in a problematic society, which includes both China and America.

My photographs of people that I find through online dating apps expose my current situation with other gay men in the States. I examine the racism and discrimination in the white-dominated gay community, the worship of masculine whiteness and the pervasive misogyny in the world. Furthermore, my landscapes of China and America document the paths to finding a utopian space. They juxtapose hope and apathy, which keep shifting back and forth along my changes of geographic location and psychological states. Through my photography practice, I use various subject matters to investigate my identity and interrogate the world.


「Why queer Asian men often date white guys」

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Jake Choi& James Chen, the lead actors from Ray Yeung's film 「Front Cover」.

GROWING up as a queer Asian person in Australia can be a unique and tiring ordeal.

Trying to figure out which culture you belong to as well as dealing with potential racism is a commonly shared experience.

Edison Chen aims to flesh out the intricacies and influences that exist within this cultural mesh.

“Kiss more Asians,” Ray Yeung joked at the Mardi Gras Film Festival Q&A for his movie 「Front Cover」 – a Chinese love drama.

In attendance was an audience compromised of mostly gay Asian men and we all silently acknowledged each other’s collective experiences as some chuckled at this comment.

The underlying sentiments behind these words were all understood like a piece of ironic fashion though.

We all knew because of our shared cultural background that we all took part on a similar journey of sexual racism.

When asked about his reasons for making the movie, Ray answered that he noticed a lack of gay Asian men who were interested in other gay Asian men in western countries.

In one scene in the movie, a young Caucasian man eyes and approaches the main character Ryan as he and his love interest Ning dance in a nightclub.

Suddenly, the stranger starts to kiss Ryan’s neck and in that particular moment you enter the same space as we imagine ourselves in Ryan’s place of who to pursue. Does Ryan reciprocate the young handsome white man’s affection or keep his attention on his new friend whose cultural similarities helped bring them together?

In a bigger sense, I think this imaginary situation touches something deeper and real in a lot of us. Ryan is a character who embodies the first-generation story of an Asian person born into Western society. Reflected in the fragments of his personality are echoes of Asian gay men who live in Western countries. People whose everyday lives becomes a negotiated and cultural amalgamation of Asian, Western and queer identities.

Do we belong to either western or eastern culture? Are our desires influenced by our struggle for identity? And what commonalities lie within our collective psychological experiences?

The tension of east and west and some of its complexities are especially exhibited in our dating scene. In popular gay Asian colloquialism, there lies the cultural notion that desires revolve around two specific racial choices – rice or potato?

This divide seemed commonplace, even manifesting itself within a speed dating event in Sydney. At this event, there were separate GAM (gay Asian male) 4 GAM and GAM 4 GWM (gay white male) sessions planned out for prospective singles to choose from.

I went along to the GAM 4 GAM dating event to see if I could discover anything significantly relevant to cultural perceptions. At the event, we were given 12 dates at five minutes each and no one was allowed to talk about work.

Interestingly a lot of the people I came across were open to everyone in terms of race when I asked them. ‘How do you know what you like until you sample all the flavours?’ philosophised an exuberant Micheal. I wanted to pry even further though, so I inquired if there were any patterns or differences in their dating experiences when it came to dating either white or Asian men.

Three people separately mentioned smell which I guess is fair. A guy called Don told me he felt more comfortable with Asian guys since more of them wanted something similar (in terms of a relationship), while Caucasian men were either interested in a hookup or seemed much older than him. Another person, Jason agreed with this and said that he preferred Asian men because they were similar in their traditions.

Jason also felt that other Asian men were culturally more family orientated and more open to monogamy and dating, whereas western guys appeared to be focused on sex. Eric, another person in the same conversation mentioned that he’s had contradictory experiences.

As someone who was born in Australia, Eric expressed a preference for western-cultured people.

When I brought up the topic of gay Asian men who were only interested in pursuing white men, Jason felt as though it’s a form of ‘self- hate’ to which Micheal agreed.

“It’s disappointing that people … find Asian people lesser than white guys,” he said.

Eric said that it feels like a type of betrayal.

As Eric continued to talk, he revealed how he became more comfortable with his cultural heritage growing up. It was during that process he became more open to dating other Asian men.

Jason also recalled a similar experience. He believes some Asian men go through a journey where they discover themselves in life, and then are ready to date other Asians.

Researcher Senthorun Raj has written essays in which he argues through Professor Ghassan Hage that ‘whiteness’ is expressed and received as more of a cultural capital than someone’s ethnicity.

In an Australian context, it is a ‘yearning’ for ‘national belonging’ that only exists with the ‘existence of a racial ‘Other’, and can be rewarded with ‘social mobility’ or a sense of ‘citizenship’.

Through another scholar Alan Han, Senthorun makes the obvious point that this capital seen as whiteness is associated through being ‘white’ (having a Caucasian or European body.) In a sense, being able to attain this whiteness (even through association through others) marks a sense that we belong to this sort of class.

Senthorun also wrote of being able to perform internal ‘whiteness’ which people are able to use in order to belong. Often first generation-people from other countries are called some type of food, ‘banana’ or ‘coconut’ to literally represent their internal whiteness.

Senthorun shared a personal Grindr experience where someone told him that he’s ‘nothing like expected’ because of his lack of accent, and so he isn’t ‘really Indian after all’.

Michael, a friend from the speed dating event said that he prefers to meet people in person because there’s a better chance for a personal connection. What he expressed seems to also suggest that if we have a chance to show how non-stereotypical we are, we then can prove how ‘white’ we are on the inside.

Growing up as an Asian person in Australia can also be a disorientating experience be- cause of the bodies that surround us. There may be points in our lives where we don’t recognise our Asian features because they are so disassociated to the ones in popular media. We might personally wish that we had blue eyes and blond hair so we fit in to the represented ideal or normal person.

And in addition to our sense of selves, our skewed ideals of romance are constructed through the same lens.

It doesn’t seem to be a coincidence then that in a media landscape of white faces, that whiteness can be seen as a cultural capital if its stereotypes are expressed as mostly positive (heroic love interests) and diverse. On the contrary, if our experiences of Asian, or othered coloured men are reduced to shallow stereotypes, then how are we expected to believe in or love them?

It’s difficult then to try and break out of the fantasies we are given, and to turn away from the acceptance we desire for in the ‘whiteness’ that dominates both queer and Australian communities. Looking back, it’s why I admired the political undertone that the guys in the speed dating were able to exhibit in their ability to love their own culture. In our journey for belonging, maybe awareness is the first step that we should take collectively to accept all the parts that come together to make us who we are.

© Star Observer 2015 | For the latest in lesbian, gay, bisexual, trans* and intersex (LGBTI) news in Australia, be sure to visit starobserver.com.au daily. You can also read our latest magazines or Join us on our Facebook page and Twitter feed.

BTS 방탄소년단 「SAVE ME」

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BTS 「SAVE ME」 - from『The Most Beautiful Moment in Life: Young Forever』released on May 02, 2016.


LUNA 루나 「Free Somebody」

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LUNA 「Free Somebody」 - released on May 31, 2016.

Au sein des f(x), la trop énergique et criarde LUNA n'est pas vraiment notre favorite, mais on avoue que son titre pop électro en solo est un succès ! On aime également le clip au dessin animé « moche », c'est très cool. Dans celui-ci, LUNA a oublié de mettre un pantalon et travaille chez DHL. Elle croise dans l'ascenseur un beau garçon qui gobe un bonbon magique, et là, gros trip, ça part dans tous les sens youpie. À la fin, retour à la réalité, le gars se barre en filant un bonbon (ou l'emballage du sien ?) à LUNA...


f(x)
Official Website (South Korea): http://fx.smtown.com/
Official Website (Japan): http://www.fx-jp.jp/
Facebook: https://www.facebook.com/fx.smtown

Baauer feat. M.I.A. & G-Dragon 권지용 「Temple」

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Baauer feat. M.I.A. & G-Dragon 「Temple」 - released on February 24, 2016.

Enfin la release officielle de la déjà fameuse collab'Baauer-M.I.A.-G-Dragon découverte lors du défilé automne-hiver 2016 d'Alexander Wang !



Blair Cannon 「The female art collective subverting the silent asian stereotype」

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Sad Asian Girls Club is connecting Asian-American girls and destroying the myth of passivity.


Between smoke break conversations, coffee runs, and parties, RISD graphic design students Olivia Park and Esther Fan realized that they were frustrated about the same racial and feminist issues in the Asian-American community. They filmed their first video together (a commentary on the pressures that immigrant parents put on their first-generation American daughters) in an attempt to give other Asian-American girls in similar situations something to relate to. The dialogue that ensued resulted in the creation of a new platform, the SAD ASIAN GIRLS CLUB, in hopes of giving a voice to a diverse group of girls who are all connected by the umbrella of Asian-American female issues. SAGC is the outspoken, unabashed Internet world of Asian girls with dyed hair, septum piercings, and passionate, angry art that your mom and grandma warned you about.

Tell me about your movement and how it came about! What inspired this collective?

SAGC is an art collective aiming to make work for and about Asian-American girls. It started when we made our first project, 「Have You Eaten?」, a video depicting the relationship between Asian-American girls and their immigrant mothers. The name SAD ASIAN GIRLS CLUB came up when we needed to have a name for the YouTube account under which we released the video. When we realized the impact our first project had on our audience, we decided to take the “club” further and continue collaborating together to make Asian-American related work.

What type of projects do you guys work on?

So far, our work has taken various forms: video, posters, photo book, zine, stickers, and building a social media presence. We would say we are creating art, as we still work in the mindset of graphic designers. One of our projects was a series of posters consisting of statements beginning with “Asian Women Are Not___;” these were submitted to us online and the project allowed Asian women to speak out against Asian stereotypes. The posters were one up for one day. We also recently sold out our『PRESENCE: PRESENTS』zines, which were boxes containing a variety of Asian-related collectibles. Our next project is likely another video featuring our own apparel, and as an ongoing project, we are also working on a photo book. We hope to continue making a wide variety of work so that we may engage our audience in several different ways.

What makes you feel that there is a need for a SAD ASIAN GIRLS CLUB? What is lacking in our culture that your movement could help with?

Asian-Americans often remain silent or passive during discussions of feminism or racism; this has a lot to do with the culture of our immigrant parents that many of us were brought up in. Asians prefer to keep to themselves, to not concern themselves with conflicts they don't believe will affect them; however, sexism and racism in America does in fact affect us. Asian girls often must internalize any objections they have to their environment. SAGC aims to allow them to express these thoughts and bring them into conversation. On top of this, Asian women are not well represented in the media. We want to provide representation for Asian girls of all types and backgrounds, and this is what our photo book project is gearing towards. We deny the model minority myth and instead wish to celebrate Asian girls as we are.

What does it mean to be a Sad Asian Girl? How do your ideas play on/fight against stereotypes?

The meaning of the name has been evolving as the collective has been growing. However, one can say a Sad Asian Girl is one who is frustrated and tired of stereotypes and expectations forced upon us by both Western society and our own Asian society as well as by our own families. A Sad Asian Girl feels the need to continue the conversation and fight against institutionalized and societal oppression. We are all struggling to define our identities and it is especially difficult if we do not fit into particular molds, within both Western and Asian society. The club is a space for Sad Asian Girls to get together and talk about issues we face specifically, as well as provide a voice for Asian girls.

As an Asian American girl, how could I get involved?

Share our work with your friends or social media, buy some stickers to put around your city, tell us ideas or subjects you think we can and should use in our future work. If you are an artist, writer, or designer, show us your work if you'd like us to feature it. We are always open to collaborating with other creators and creatives working with similar subjects.


H&M World Recycle Week feat. M.I.A. 「Rewear It」

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H&M World Recycle Week feat. M.I.A. 「Rewear It」 - released on April 11, 2016.

Join H&M and M.I.A. for a celebration of sustainable style, culminating in World Recycle Week from 18-24 April.
Find out more at hm.com and follow the hashtag #WorldRecycleWeek



Thibault Prévost 「Le collectif Sad Asian Girls donne une voix au féminisme asiatique」

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© Tumblr de SAD ASIAN GIRLS CLUB

Le jeune collectif féministe américain Sad Asian Girls s’efforce de briser les tabous d’une communauté asio-américaine silencieuse et passive.

Un beau jour, Olivia Park et Esther Fan en ont eu marre. Marre d’être bloquées, contre leur gré, entre deux cultures aussi oppressantes l’une que l’autre, marre de ne se reconnaître dans aucun discours et marre d’entendre en permanence un long mantra de sermons réprobateurs de tous les côtés. Park et Fan sont américaines de nationalité, asiatiques d’origine. L’enclume et le marteau.

Suffisamment asiat’ pour se farcir les blagues débiles et les préjugés à base de nouilles instantanées, suffisamment américaines pour passer pour des dépravées aux yeux de leur communauté. L’année dernière, les deux étudiantes en design de Rhode Island ont donc ouvert le SAD ASIAN GIRLS CLUB, un collectif d’artistes déterminés à donner plus de place médiatique à la culture asio-américaine, alors que la minorité (environ 6 % de la population) croît de manière exponentielle aux États-Unis dans un silence quasi total.

Leur premier fait d’armes est une vidéo, 「Have You Eaten?」, mise en ligne le 16 novembre dernier. On y voit les deux étudiantes, filmées de face, manger en silence tandis qu’une voix maternelle leur administre une averse de réprimandes en VO coréenne. Tatouages, piercings, études, sexualité, tout y passe.


SAD ASIAN GIRLS CLUB 「Have You Eaten?」 - posted on November 16, 2015.

Un épitomé des relations entre les Asio-Américaines et leurs parents, immigrés de première génération, qui fait mouche : rapidement, une petite communauté virtuelle se crée autour des deux filles. Un Tumblr par-ci, un Instagram par-là, les témoignages s’empilent et les rencontres en ligne essaiment.

La « Sad Asian Girl », à cheval entre les cultures

Il y a trois semaines, Olivia Park et Esther Fan ont publié leur manifeste via leur chaîne YouTube, qui dessine la silhouette de la « Sad Asian Girl », qui « vit en tant que femme asiatique dans une société à dominante mâle et blanche tout en subissant simultanément la pression des standards culturels asiatiques ». En d’autres termes, des équilibristes de l’identité culturelle.

Et alors que le féminisme, écrit le Huffington Post dans un long papier dédié au mouvement, connaît un retour en grâce médiatique, et que la communauté afro-américaine se redécouvre un militantisme, notamment depuis les évènements de Ferguson, les femmes asiatiques restent systématiquement invisibles dans ces luttes. Dans la communauté, on ne parle pas de ces choses-là. On subit, puis on essaie d’oublier, dans son coin.

En 2013, la campagne Twitter #NotYourAsianSidekick (« Pas ton acolyte asiat ») avait timidement amorcé un mouvement, tout comme le blog Asian American Feminist. Au-delà, le désert.

« Nous nous situons à l’intersection de l’ethnie et du genre, explique Olivia Park. Ces questions ne sont pas séparées, et doivent être abordées conjointement. L’idée selon laquelle le féminisme traite uniquement des femmes est un problème, car les individus venus de différents milieux ethniques ont des expériences différentes.»

Utiliser le mot de « club » pour leur mouvement est une façon de souligner l’absence de représentation des femmes asio-américaines dans les différents « clubs » médiatiques – le club des femmes blanches d’un côté, le club de la communauté asiatique de l’autre, mais le SAD ASIAN GIRLS CLUB reste, lui, ouvert à tous les artistes qui souhaitent collaborer au projet.

Et si le projet est pour le moment embryonnaire, il ambitionne de briser la « culture de la passivité et du silence » de la communauté asiatique sur les questions de racisme et de féminisme. Et faire émerger, peut-être, une nouvelle génération de militant(e)s.

Author: Thibault Prévost/Date: May 10, 2016/Source: http://www.konbini.com/fr/tendances-2/sad-asian-girls-collectif-feminisme-asiatique/

Spencer Kornhaber 「The Fierceness of ‘Femme, Fat, and Asian’」

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C. Winter Han, the author of a book on Asian American gay men, analyzes the 「RuPaul’s Drag Race」 fan favorite Kim Chi.

Few 「RuPaul’s Drag Race」 fans could have been surprised Monday night when the show crowned as champion the 29-year-old New Yorker who goes by the name Bob the Drag Queen. Over the course of Logo’s cult-beloved competition’s eighth season, the personable and funny Bob so skillfully met the expectations for what a Drag Race winner should be that, during the finale, RuPaul asked her just how much she’d studied the show before joining it.

But the most memorable moments of the night belonged to a runner-up, Kim Chi, as had many of the most memorable moments of the season. A 28-year-old Chicagoan and first-generation Korean American, Kim Chi’s fantastical outfits had frequently impressed the judges even while her physical clumsiness had become a running joke.

In the finale, Kim Chi’s original song, 「Fat, Femme, and Asian」, performed partially in Korean, took direct aim at three labels frequently treated as undesirable in the gay male mainstream. Breaking with a typical narrative of the show – “Drag Race: bringing families together,” RuPaul likes to say – Kim Chi revealed she still hadn’t told her mom she does drag and doesn’t plan on doing so. And when asked about which of the chiseled male models in the show’s “Pit Crew” she’d like to lose her virginity to, she deadpanned, “I’m not trying to catch anything, so I’m going to say none of them,” sending the theater into shocked laughter. Moments like these contributed to the sense that Kim Chi was doing something novel on Drag Race, even though the show has long been concerned with self-love, non-conformity, and playing with stereotypes.


Kim Chi 「Fat, Fem & Asian」 (「RuPaul's Drag Race」 Season 8 Finale Performance) - posted on May 19, 2016.

Interested in the wider context of Kim Chi’s performance, I spoke with C. Winter Han, an associate professor of sociology at Middlebury College. His book『Geisha of a Different Kind: Race and Sexuality in Gaysian America』features a chapter about Asian American drag queens, including past RuPaul contestants Manila Luzon and Jujubee. While Han hadn’t watched Season 8 in its entirety, he had kept up on Kim Chi.

This interview has been edited and condensed.

Spencer Kornhaber: What did you make of Kim Chi?

C. Winter Han: My previous thoughts on the show were actually pretty critical of the way it presented the Asian contestants. Particularly it was problematic in the sense that Asian men in general are presented in the gay community as being more feminine in order to present white men as being more normative and acceptable to the mainstream audience.

Now the whole purpose of 「RuPaul’s Drag Race」, of course, is present yourself as more feminized; it’s a little difficult to say, “Well, the Asian contestants are being more feminized than others.” But until this season, the Asian characters were heavily racialized in ways that the other contestants weren’t, and more importantly, the show rewarded the Asian contestants the more they Orientalized themselves, particularly with [Season 3’s] Manila Luzon.

In that season, all the contestants were told to be newscasters for a challenge, and Manila Luzon did this incredibly racist performance where she spoke with a really thick stereotypically Asian accent and suggested that the guest star for that show should marry her brother because her brother needed a green card. She won that challenge. And when [the contestants] had to make over a straight jock, Manila Luzon put chopsticks in the jock’s hair and had them walk with a little tiny shuffle steps, like this bad version of the Mikado. And the judges again rewarded her for that.

Embedded in that is the trope of the East being feminized, which has a long history. Part of it is this larger narrative of what we think about when we think about Asian men in general.『Details』magazine used to have a column that said “gay or something else.” Usually it was like, “gay or firefighter,” “gay or socialite husband,” “gay or boy-band member.” They had one where it was “gay or Asian.” Asians were the only group that were ever marked racially as easily mistaken for being gay.

The joke of it is that it’s a dichotomy where you’re either gay or Asian – you’re not both, even though you are easily mistaken for both. So it’s not surprising that gay Asian men are not just marginalized in the gay community but in the Asian community. The drag queens that I talked to for my book were actively challenging that notion, making sure that they were embedding themselves in both Asian America and gay America. They were marking what it meant to be gay and marking what it meant to be Asian as not being peripheral to their identities, but essential to them.

That’s what Kim Chi does. The show does follow a larger racial trope of this quiet Asian guy who also happens to be a virgin who also has a lisp. It’s almost an immigrant story that unfolds in this 10-episode arc where she goes from being this very quiet, insecure, relatively submissive person into clawing her way to the top without complaint. But she does it in this way that she doesn’t marginalize herself.

Instead of relying on orientalist tropes, like the previous contestants who would wear cheongsams and have these red fans and mark themselves as being foreign, she takes these cultural cues that are contemporarily popular in Asia and then fuses it into the gay community. She uses a lot of Anime, and she uses a lot of K-pop references. The dress she wore in the finale is this contemporary version of a Hanbok, which is a traditional Korean costume. I remember thinking I could totally see some sort of self-described avant-garde designer in Korea putting that on their runway.

More importantly, she confronts these very political things. In the presidential commercial [challenge], all the other drag queens are presenting things like “I’m going to give everybody Botox injections” or “I’m going to share makeup for everyone.” And Kim Chi is the only one who actually, a roundabout way, confronts a problem with the way that people are racialized in the gay community. And not only racialized: marginalized along issues of gender, around issues of body.

I was really impressed in the finale when she takes that theme and turns it on its head. Something that is seen as being a deficient within the gay community – being fat, femme, and Asian – becomes just the thing she uses in order to propel herself forward. Some of the comments I’ve read online say they respect her because she takes a weakness and then overcomes that. But that’s really a misinterpretation of what she’s doing. She’s not “rising above” being fat or femme or Asian. She’s saying, “fat, femme, and Asian is in fact attractive. I’m going to prove to you that it’s attractive because I’m going to perform and all of you are going to love it. And in loving it you have to question what is it means when we go into the gay world and mark these things as unattractive – when clearly someone has demonstrated to you that it is something that you actually love.”

Kornhaber: You mentioned the trope of the immigrant story. There was a lot of discussion of how Kim Chi hasn’t come out to her mother because her mother is a Korean immigrant. It seemed like RuPaul thought that it was holding Kim Chi back to have not come out. What do you make of that?

Han: A long time ago I wrote an article that was published in a book called『First Person Queer』where I noted that we needed to rethink this idea of [everyone] coming out in the way that Westerners come out. That there are multiple ways of being gay and proclaiming ourselves to be gay. I’ve never had that conversation with my mother either; I’ve never sat my mom down and said, “Guess what, mom: I’m gay.” But she knows I’m gay. Everybody in my family knows I’m gay. And yet no one talks about it.

I remember one newspaper review of the book specifically pointed out my chapter and saying I was advocating for people to stay in the closet. What that review told me is that there’s a large idea of what it means to be gay in our country, and that idea is largely based on gay white male experiences and all other experiences are invalid.

A study looked at gay white men and Latino men and found that Latino men who come out in the traditional way that white people come out actually become less happy. They’re happier when they come out in much more subtle ways like bringing a boyfriend to family events, where nobody publicly says “I’m gay,” and no one says “this is my partner,” but that’s the implication.

I would be really surprised if Kim Chi’s mother didn’t know. But you have to understand that in Asian American culture, it’s a very interesting relationship with sexuality. It would be one thing if Asian parents had discussions about sex and love with their straight kids, but not talking about sexuality, whether you’re straight or gay, is an entirely common thing for Asian families. Asian kids don’t normally go around telling their parents, “Oh, I went on this date and this is how it’s going.” It’s more subtle. I think about my siblings and how they introduced their boyfriends and girlfriends to my mother. It wasn’t like they said, “Mom, I’m dating this person.” The person just one day showed up.

So I don’t think it’s fair to say Kim Chi is not living an authentic life if she hasn’t told her mother, because for the most part I think that she is living a very authentic life as the child of an Asian immigrant.

Kornhaber: It might not be tied to race, but I’d be interested in your thoughts on the virginity issue. She doesn’t seem particularly ashamed of being a virgin, and then the best moment of the finale was her turning down the Pit Crew.

Han: I think people will interpret that as being related to her being Asian. Because there are these stereotypes of Asian people being sexually naïve, sexually repressed. Someone once said to me, a long time ago when we were talking about HIV prevention efforts and the funding that wasn’t coming to gay Asian men, “Asian people don’t have sex.” I was really taken aback and made some really snotty comment, like, “You know, there are a billion Chinese people who disagree.”

So I don’t think [Kim Chi’s virginity] has as much to do with her being Asian per se as it does with her having internalized things about what it means to be Asian, what it means to be fat, what it means to be femme. When you’re constantly bombarded with personal ads and Grindr profiles specifically saying “no Asians,” it is a big hit to your sense of worth.

One drag queen told me that drag is like an armor, where she can go from being an ugly Asian boy to being a beautiful Asian woman. When marginalized groups look for social status and power they look at the areas that are open to them. And the stereotypes of Asian men being feminine work to their advantage in drag. But more importantly, they know it works to their advantage. They realize that this is one way that they can translate what is seen as negative into a positive in the same way that Kim Chi has done.

I think that’s a very common theme among Asian drag queens that the show hadn’t captured before. Drag becomes a very political space where gay Asian men can claim their senses of worth. And they use the stereotypes that already exist to their advantage.

Kornhaber: Do you have any favorite looks for Kim Chi?

Han: My favorite one, which I think if you asked my friends they would say that it shouldn’t have been, was the one that she did with the little person. That was the most, quote, “Orientalized” look she had this season, but I think for that particular challenge it was very empowering. She takes what is seen as being submissive and controllable and uses that to reinterpret what power and control means. I think that’s what a lot of people of color do, not just in the gay community or in the drag community.

Kim Chi is incredibly insightful about race and sexuality and gender, and yet she comes off as this sort of naïve person. I think of the episode with the throwing-the-shade competition. And even [in the finale] where she’s asked which [Pit Crew member] would you take – it’s a very important moment. We expect her to jump up and down and say, “I would love to have one of these Pit Crew members.” Yet even in that small tiny moment, she makes it political, saying, “Clearly someone like me is supposed to be lusting after someone like that. But I’m going to not just reject it, but I’m also going to throw some shade at it. And I’m going to redefine what it means to be desirable because I’m the one up here with all the attention. I’m the one that they should want.”

Kornhaber: Throughout this conversation, you’ve referred to the idea of white gay standards. I think some people reading this will say, well, “RuPaul’s black, the winner is black, the contestants are very diverse.” But you’re referring more to the culture that Drag Race exists in, right?

Han: I think it’s a mistake that when we say “whiteness,” we equate it with just white people. Those two things are not the same. We’ve made this investment in a stereotype of what one should be that, to be quite frank, most white people also don’t meet. This type of a body that’s attractive, these types of physical features that are attractive.

When people of color are considered desirable, they’re only considered desirable because they meet that image of whiteness. We see this narrative all the time, even with Prince: Everybody said they loved him because he transcended race. When was the last time a white artist died and people said they loved him because he transcended race? Blackness and Asian-ness and Latino-ness only become acceptable if they leave those things behind.

William Hung sang with this heavy accent and he was an engineering student from Berkley and 「American Idol」 made him into a big joke. And Asian people [were] upset because this is a stereotype. Well, what we’re saying is that that image is not only unacceptable to white people but it’s unacceptable to us as well, and in the process we’re throwing people under the bus so that we can be more like white people. William Hung is a real person who speaks that way, as a significant percent of our population does. We’re only ashamed of them because somebody else told us we should be.

Even this notion of Kim Chi lisping – every time someone comments on that it irritates me a little bit. We need to think, “Well, why is this a problem?” It’s only a problem because we consider it a problem. Kim Chi doesn’t hide these things, she doesn’t overcome these things, she uses these things. And that makes her an incredibly powerful performer and someone pushing the dialogue in a more positive direction than it’s been before.


Gary M. Kramer 「“Asian men in media are so desexualized”: Rising star Jake Choi fights the Hollywood odds against Asian American actors」

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With appearances on 「Broad City」 and 「Gotham」 under his belt, Choi is taking the next big step: leading man

There is a scene in the 1994 movie, 「Double Happiness」 where a Chinese Canadian actress named Jade Li (Sandra Oh) performs a soliloquy from Tennessee Williams. It’s a rare example of seeing an Asian performer play a traditionally white role. In the 20-plus years since 「Double Happiness」 there have been far too few opportunity for Asian actors to have meaty or leading roles on screen. Not that there have been many opportunities for Asian actors to have lead parts before then.

The backlash for Asian American actors being excluded from leading parts has reached the breaking point this year with the hashtags #whitewashedout and the campaign #starringJohnCho, as well as a recent “New York Times” Sunday arts cover story about Asian American invisibility on screen.

The lack of inclusion or diversity in Hollywood certainly pertains to all minorities, but Asian male actors are particularly affected. For example, Asian men are almost never seen as romantic leads, though TV shows such as 「The Unbreakable Kimmy Schmidt」, 「The Walking Dead」 and 「Crazy Ex-Girlfriend」, as well as Aziz Ansari’s 「Master of None」, are breaking this taboo.

Hollywood has created a Catch-22: There are no Asian superstars because they are not bankable actors, but there are no bankable Asian actors because there are no opportunities for them to become superstars. And Hollywood, if you are listening: one is not enough.

Jake Choi is an Asian actor who is just starting to make a name for himself. A versatile talent, he has a recurring role on TV’s 「Younger」 and has appeared in 「Broad City」 and 「Gotham」 as well as on film as a Korean TV newscaster in 「Money Monster」. Choi recently played a gangster on NBC’s 「The Mysteries of Laura」, and this summer he displays his romantic leading man chops in the feature film 「Front Cover」. In this delightful romantic comedy-drama, Choi shows his deft comic timing as Ryan, a gay stylist hired to makeover a reluctant Chinese actor, Ning (James Chen). The guys’ relationship gets complicated for both many reasons, but the film, which is playing on the festival circuit this summer before opening theatrically in August, raises important questions about the representation of Asians in media.

In a recent interview via Skype, Choi chatted about his experiences as an Asian actor

Let’s start by discussing your background. Can you talk a little about your cultural identity?

When I was 14 until I was 18 or 19, I played on an Amateur Athletic Union team, the U.S. Asian Basketball Warriors. We had success playing top high school leagues. We’d always make the playoffs. A lot of people, even Asian people, don’t realize that a lot of Asians play basketball. There are some good ballers.

I found my identity through hip-hop music – Tupac – basketball, through Allen Iverson, and watching comedians like Martin Lawrence. I saw myself in them more than through mass media, or my family or classrooms.

Can you explain that further? Were Tupac, Iverson, and Lawrence appealing identification points because you didn’t have Asian role models in music, sports, and comedy? Or was there something else about them that you connected with?

Iverson was outspoken. There is a stereotype – but it has some truth to it – about Asians being the “model minority.” They keep to themselves and don’t want to speak out about anything – good or bad. In my household, maybe I wasn’t taught to keep my head down, but it was the implication. I didn’t vibe with it. Allen Iverson had tats and braids and was skinny, like me, but his stature was 7 feet tall. That’s more me. When I was a teen, and outside of my house, I was loud. I would get into altercations, and I would be outspoken. I didn’t want to be good or polite. Maybe it was boredom... In school, I did well in gym. I couldn’t get A’s in math and social studies and science. Maybe that was cool to not do well, but I wanted to make my parents proud. Instead of academia, I put my time in basketball. But with my mom, it was, “If you don’t make the NBA, I’m not proud.” As an actor, I have to get a three-picture superhero movie to make her proud. I was raised in a stifling and strict household. To see Allen Iverson and Tupac being outlandish, saying “I don’t give a fuck, I’m going to be me” – I love that. It’s all about self-perception.

There’s a line in 「Front Cover」 that the only popular Asian films in America are 「Crouching Tiger, Hidden Dragon」, 「The Joy Luck Club」, and 「Kung Fu Panda」. Most of the films that employ minorities fall into the category of “white savior” films, like Tom Cruise in 「The Last Samourai」 or Kevin Costner in 「Dances with Wolves」 and Sandra Bullock in 「The Blind Side」. What do you watch?

I don’t watch movies much anymore. With TV, I’ll watch the pilot if I have an audition for the series. I do make a concerted effort to watch indie films that do have diverse cast, or that’s not telling a Eurocentric story, or is a “white people problem” film. Last night I was thinking, I wish there was a film or something like the equivalent of 「Underground」, for Native Americans. I recently saw 「Beasts of No Nation」, and needed a whole day to process that. There’s a psychological progression and arc to those characters. That was not a “white savior” film.

There is a line in the film 「Front Cover」 that Chinese parents want their children to grow up to be doctors. How did your family react to your decision to be an actor?

Before I was an actor, my decision to be a basketball player was more traumatic. My parents divorced when I was 11. My dad wasn’t around. My mother wanted me to be a doctor or lawyer because that was a way to make money. When I told her I was gong to be an actor, her response was, “Make sure you work hard.” I didn’t expect that. I was lucky to have a parent who is supportive. She said, “Do it big. Give it your all. I can’t see you working 9-5 or going back to school.”

I don’t often admit this, but when I was young, I played golf. I was really good when I was 10 or 11. My mom wanted me to further my golf career. She had aspirations that she wanted to live through me. I quit golf because it was boring, and I took up basketball. She thought I would be at a disadvantage [in basketball] to keep up with all the black and white kids. She was resentful because I quit golf because I was good. So for the next 5-10 years she’d mention Anthony Kim and Tiger Woods...

How did you get into acting?

It was a big shift. I did 「Hamlet」 when I was in school, but I didn’t catch the acting bug then like many actors do. I quit pursuing a career in basketball, and a friend suggested acting classes. I thought that was terrifying. I was dating an actress at the time, and she was taking classes, so I went along to one, and thought it was really dope. So I signed up for Lee Strasberg Institute. The more I took classes, the more I fell in love with acting and telling stories and playing different characters. I also read about the business.

Out of curiosity, were you the only Asian male actor in your class?

There was one other guy, Michael Kim, who transferred to my class. He was the only other Asian guy I met.

How difficult has it been to get a lead male role because of your ethnicity?

There’s probably a bigger chance of me winning the lottery than getting a lead male role in a big budget feature. I say that with no facetiousness at all. I’m lucky that I have great manager and agents. [He indicates that is represented by Ciro Entertainment and DDO Artists Agency]. They work so hard to pitch me for roles that have open ethnicity, and casting directors do call me in for roles that are leads of a TV series, or film. Film is rarer. TV is more common. I can see myself in the role, but you check『Deadline』, [an industry publication] and it’s usually a straight white male in that role.

I feel like studios or networks or producers will ask the casting offices, put “open ethnicity” for the breakdown so they don’t get criticized. It may be a SAG-AFTRA law. They bring in ethnic and non-ethnic actors they know, but once they do that, they cast it straight white, but ethnics get seen. My white friends who are actors say that I’m lucky that I got the audition, but I say, “Look who got the role!”

Can you describe any experiences with overt racism in your career and how you handled it?

I’ve not had any encounters as extreme as Ryan has in 「Front Cover」. I went in for a commercial once and two directors were casting it. They didn’t know me and I didn’t know them. The moment I came in, they asked my name and ethnicity. By law, you can’t ask an actor his/her ethnicity, sexuality, or age. I paused, and I said, “I play Asian.” And they backed up and say, “OK, right, right...” After that, I had an attitude during the audition, but I ended up getting the job. I’ve had a few times where I’ve gone in for parts and it went well, but I was later asked if I knew any accents. My response was “Can you give me a good reason for that?” Then they would backtrack because they had no good reason.

Given the parts that are available to minority actors, do you deliberately seek out roles such as Ryan in a small, independent film like 「Front Cover」, or do you want to focus on TV?

I think every project and role is case by case. My reps and I try to be as mindful as possible for the roles I submit to and what offers I take. In terms of being fulfilled as an artist, 「Front Cover」 is getting to play a three-dimensional character with psychological nuance. 「Mysteries of Laura」 pays better, and if you can play a character who is not a stereotype, and plays to a wide audience, that’s great. I’ve had to pass up a role because I had no interest in it, or it was a stereotype, or too small and I wanted to move forward. The roles I audition for are interesting and not defined by their ethnicity. That’s a testament to my reps and how hard they work. But there are fewer options. I’m not auditioning 24/7. We filter what I do, which is what I’d rather do than take any role.

Ryan styles Ning in 「Front Cover」 to present a sexy, appealing image because Asian men are rarely seen as sex symbols, much less leading men in this country. Can you talk about the lack of Asian male sex symbols and how you hope to change that?

Asian men in media are so desexualized and emasculated. I wish I knew why. Sessue Hiyakawa was one of the first Hollywood sex symbol in the early 1900s. He was an Asian male to open a Hollywood film with a female love interest. A lot of white American women would go see his films. I think a lot of the fear comes from that, where executives noticed that their women like this Asian guy, so maybe we should assassinate his character and sexuality. If you look at the timeline of his career, you can see a change. Part of it is fear and racism. And Asian woman can be with a white man because you’re not compromising white male sexuality and dominance and perception and straight white male insecurity. Asian men are emasculated. Ads do a better job than films to portray sexy Asians. When Jet Li and Aaliyah made 「Romeo Must Die」 they shot a kissing scene, but it was cut from the film. An Asian man kissing a woman is never shown, which is the emasculation.

What are your observations about how the media portrays Asian characters?

We are all human beings. It’s not like it won’t serve the story if the characters are not Caucasian. Asians are just as human and three-dimensional as everyone else. Mass media is not reflecting that. Asian men are not seen having a girlfriend or a boyfriend, but in real life you see Asians with black, white, Latino partners. The media portrays it in another way, and it changes perception of and for Asians and non-Asians. There are people who are conscious of it, but others are conditioned by it.

So, if you were given the opportunity to play any role, what would you most like to play?

A basketball player or a boxer. I’ve been boxing for a couple of years, though not to compete. You never see Asian boxers. Black, white, Latino, yes, but never Asian. Manny Pacquiao is Filipino. That would be so subversive and fresh. That would be good. You see martial artists in mass media that do kung fu, but not boxing. If you haven’t seen it, you can’t believe it. But once you expose something to people, it becomes real. It has to be seen.

Would you create your own opportunity to make an Asian boxing film?

Yes. It’s in the back of my mind. I do want to collaborate and create work.


Mai Lan 「Technique」

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Mai Lan 「Technique」 - released on June 03, 2016.

「Technique」 composed and written by Mai Lan, Nick Sylvester and Max Labarthe
Video directed by Cédric Richer and Quentin Curtat for PANAMÆRA
Art direction, VXF and editing : Cédric Richer
Director of photography : Quentin Curtat
Choreography by Aziz Baki
Dancers : Dalila Cortes, Farah Benamor, Leanna Chea, Soleila Chaou
Style by Solène Richard / Make up : Trends Studio
Steadycamer : Teva Vasseur
Chief operator : Thibault Danton / Cinematographer : Gary Bialas
(p) & © Cinq7/Wagram Music. Under exclusive license to GodMode for USA, UK, Australia.

On ne sais pas quoi dire tellement ce morceau et ce clip sont bons O.o


Dominique Sisley 「What the hell is a ‘Sad Asian Girl’?」

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Get to know the art collective addressing the everyday reality of being an Asian woman in a western society


There’s been no shortage of trailblazing art start-ups in recent months. Thanks to visually-led social platforms like Tumblr and Instagram, collectives are now able to tear up the ‘pale, male, stale’ rule book of the industry and rewrite it; with race activists like the Art Hoes and fourth-wave feminists like Art Baby creating their own kind of creative revolution.

For RISD students Olivia Park and Esther Fan, though, there is still one glaring group being left out. Frustrated by the tired stereotyping and ignorant assumptions made about their Asian heritage, the graphic design duo decided to join forces and change the narrative. The result is the ‘Sad Asian Girls Club’ – a new kind of collective dedicated to Asian women feeling divided by their life in western “white-male dominant” societies. “Sad Asian girls are a group of asian individuals with common struggles and frustrations,” they declare in their manifesto. “(We aim to) encourage other asian women to speak up within their environments, and stop the culture of silence and passivity.”

The club first made waves in December last year, after Park and Fan posted a short film on YouTube shining a light on these experiences. Titled 「Have You Eaten?」, it poked fun at the pushy dominance of a typical east Asian parent, and quickly racked up 55,000 views. “The video came from the desire to reveal a collection of real-life conversations that usually never came out of our personal familial settings,” they explain over email. “After the release of the video, we realized how much of our audience resonated with us and had similar experiences and perspectives. It was encouraging that there were so many other Asians who could relate to our experiences.”

Now, the self-funded and self-managed group are opening up the conversation wider, and focusing on even more contentious issues; from body image and colourism to queer exclusion and the ‘model minority myth’. We caught up with them both to find out more.


SAD ASIAN GIRLS CLUB 「MANIFESTO」 - posted on April 03, 2016.

Tell me about the Sad Asian Girls Club. Why did you start it up, and what’s your overall goal?

SAGC: At this time, the objective of SAGC is mainly to make work that addresses various issues that Asians living in Western societies experience; having grown up with one set of standards given by Asian culture, while also living with the set of standards given by white-male dominant environments. So far we have only made work on our personal relationships with our East Asian mothers, various stereotypes of Asians perpetuated by non-Asians, and the model minority myth. Subjects we aim to tackle next include colorism, queerness in the Asian community, intersectionality and more.

Why use the word ‘Sad’?

SAGC: To be sad is a taboo in society but we give agency to the term “sad” by making progressive work rather than drowning in our tears. As mentioned in our “Manifesto” video (see below), the “sadness” refers to the confusion and frustration that many Asians in Western societies experience, as we are often unable to fully identity as either “fully” Asian or “fully” American, Canadian, Australian, British, etc.

What, in your experience, are some of the most frustrating stereotypes Asian Americans have to deal with?

SAGC: Aside from the various stereotypes that come with the fetishization of Asian women, perhaps the most common and most frustrating stereotype that applies to all Asians is the model minority myth, which suggests that Asians are more successful and studious than other minorities and thus can not experience discrimination. It creates not only an unrealistic standard for Asians but also pits us against each other. Additionally, this myth is usually applied to only East Asians, simply because we are seen as the standard type of “Asian” by non-Asians. The Asian archetype is rarely inclusive of South, Southeast, Central, or Western Asians, who as a result are often made invisible.

Your new project looks at the ‘Asian nerd’ myth that’s often perpetuated in schools. How do you hope to debunk it?

SAGC: The next project 「MODEL MINORITY」 will be a video series which will be released on YouTube and other social media (watch the first episode here). The videos allow those who participated to describe the model minority myth for themselves as well as their experiences with it. Most of them begin to talk about their frustrations with the stereotypes that come with the myth and the unrealistic expectations forced upon them by not only their own family but by a white society as well. Our project aims to firstly define the model minority myth and all of its implications, then explain why it is not obtainable and not to be expected of us, and finally list some ways that we may stop the perpetuating of the model minority myth and some things that people can do.

What are some of the most interesting things you’ve learnt from doing the project?

SAGC: It was very encouraging to see how willing our volunteers were to open up and give details of their life experiences; we learned of various ways that their own Asian parents have tried to push unrealistic standards upon them as well as how they came to unlearn these internalized ideals over time. It was also interesting to hear a variety of opinions on why the myth exists and the different detriments that come with it.

You’re graphic designers, and you worked mostly with visual arts. How can these tools be powerful?

SAGC: Ideally, we are able to clearly communicate any subject we need to cover in a way that can be easily and successfully consumed by today’s internet-dependent audience; as young people ourselves, it is easy for us to communicate with other like-minded Asian individuals on such a widely used platform. We tend to keep technical graphic aspects simple and straightforward. The main colours of the current SAGC identity are red and black and our main typeface is Helvetica. The formal decisions, however, may change in the future, as we are still continuing to grow and develop SAGC’s identity.

In terms of diversity and inclusivity, do you think America is moving forward?

SAGC: America is definitely progressing in terms of the population with racial “diversity.” Interracial marriage is more encouraged than ever, the number of minority kids enrolled in schools are growing, and supposedly by 2043 the white race will become the new minority. But with that being said, the nation needs to think about how to be more accommodating to this shift in diversity. How can we progress with racial inclusivity and how will we balance issues of race at a social, political, institutional, economic, and cultural level? We should drop the ideal of the “melting pot” – it is severely outdated and also dismisses the reality that all these wonderful backgrounds, cultures, races, and stories will always be different and unique. It’s a matter of creating a safe and inclusive democracy for the people of this country, rather than forcing assimilation. All people have the right to want and deserve opportunity while keeping their unique identities, and America needs to learn to be accommodating and considerate to these people.

How do you hope to expand on your projects in the future? What’s the ultimate goal?

SAGC: It’s been five months since SAGC started and we’re still a duo of graphic designers making one project at a time. We are considering ways in which we could solidify a stronger community of Asians (either on the web or worldwide, or both) because it is very rare to see Asians stand in solidarity on social issues. The lack of awareness and push for change comes from a lack of resource, community, and encouragement, especially in predominantly white institutions. We have begun to reach out to our own community around RISD as well as consider collaborations with other artists or groups, as well as what different directions we may go in the future. As of yet, our final long term goal has not been clearly defined, and it is likely to keep changing over time. We plan to continue SAGC to the furthest extent we can take it, wherever that is along the process.

Learn more about the Sad Asian Girls Club here, or watch the first episode of their Model Minority Myth series here.

Follow Dominique Sisley on Twitter here @dominiquesisley


TIFFANY 티파니 feat. Simon Dominic 「Heartbreak Hotel」

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TIFFANY feat. Simon Dominic 「Heartbreak Hotel」 - released on June 10, 2016.

SM STATION's new track 「Heartbreak Hotel」 (Feat. Simon Dominic), sung by TIFFANY, has been released. Enjoy the music video of the song and look forward to the next STATION track which will be out on 17th of June.

♬ [STATION] TIFFANY티파니 「Heartbreak Hotel」 (Feat. Simon Dominic) Music Video ℗ S.M.Entertainment

On poste encore du TIFFANY alors qu'on aime pas ! Mais la chanson est aussi bien foutue que Shon Minho, le mannequin avec lequel elle sort dans le clip, et qui la fait cocue alors qu'ils sont en boîte, le salaud, alors elle a trop la rage, mais pas trop longtemps, et se fait offrir des verres par deux gars.

Le beau Shon Minho...
... et l'autre-là.

Heezy Yang 「Here’s Why I Walked Around Seoul Dressed As Drag Queen ‘Hurricane Kimchi’」

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Day one of stepping into Seoul wearing high heels. In front of Seoul City Hall Plaza.

As you can tell by the title, this post is about gay drag queen Hurricane Kimchi and Seoul. Gay, drag queen, Hurricane Kimchi, Seoul – these are words that describe me. I am gay, and at times I am a drag queen who goes by the name Hurricane Kimchi. I was born and raised in Seoul. I assume you know that Seoul is Korea’s capital, but I will tell you a bit more about the city.

I am a man that likes men, therefore referred to as gay. The concept of drag exists within gay culture – but it is still quite strange and new in Korea. To describe it in the easiest way, an example of a drag queen is the male lead dressed up as a woman in the movie 「Hedwig and the Angry Inch」. Gay men usually dress up as women for performances, but drag queen culture involves more than just dress up; drag queens apply exaggerated makeup, add their own extravagant style to express their individuality, and create their own characters. There are countless types of drag queens, such as effeminate drag queens, masculine drag queens with mustaches, and quirky drag queens in Lady Gaga-like costumes. The categories and styles of drag queens are endless.

Gay men give their drag queen characters names. My drag name is “Hurricane Kimchi.”

In Korea, people say that it is impossible to live confidently and happily after coming out as a sexual minority. However, as I was raised by a father who was an artist and a mother who was quite progressive, I was always accepted, supported, and loved for who I am, including my sexual orientation. Of course, the process of accepting and loving myself as a sexual minority amidst Korean culture and informing my family about this fact was extremely difficult, but I got there, and I’m doing well.

Yet I know how lucky I was. There are many people around me who participate in activities or rallies for human rights and sexual minorities. So naturally I have seen sexual minorities with various experiences, and I have heard a lot of stories. Based on my experience, in today’s Korean society, the majority of sexual minorities are unable to live happy, dignified lives. Nor are they able to come out – they live the majority of their lives hiding their true selves. I’ve even seen some people take their own lives. There are also many young people out there who are forced to wander between homeless shelters and their friends’ homes after telling their family about their sexual orientation (or after being outed).

I asked myself several questions. Is there anything I can do for these people? Of course I make donations to provide financial help. Yet looking at the big picture, wouldn’t bringing about change in society be the most positive solution? A few days after I asked myself these questions, I threw myself into the middle of Seoul. And I did it in high heels.

I donned my Hurricane Kimchi style – high heels, makeup, wig – and decided to roam the streets of Seoul. Some people would call this a street performance (I’ll refer to this as a performance from now on), and others would call it a one-man protest. Whatever you want to call it, there are two things I am trying to achieve. First, I want to prove that sexual minorities exist in Korea, that they can exist anywhere, and finally, that they have the right to a dignified existence. Second, I wanted to let other sexual minorities know – the frustrated and lonely people who are hiding their sexual orientation – that they are not alone; that there are others fighting for the advancement of rights for sexual minorities.

I didn’t want to appear on the streets of Seoul as Hurricane Kimchi for one day and give up. Nor did I want to be satisfied and say that ‘I’ve done all I can.’ Even though it takes three hours to put my makeup on, and wandering downtown in heels hurts my feet, I was determined to continue for a whole week, with beauty and dignity.

This is what I did for a week:
  • Tuesday, March 29: Seoul City Hall Plaza, Myeongdong (City Hall was the venue for the Queer Culture Festival last year. A Christian group was also holding frequent protests for this festival in the same location.)
  • Wednesday, March 30: Gangnam District
  • Thursday, March 31: Chongsin University (There was an anti-LGBT event in the University assembly hall on the same.)
  • Friday, April 1: Dongdaemoon Design Plaza
  • Saturday, April 2: Party at a club in Hongdae for drag queens and sexual minorities (The Meat Market Seoul)
  • Sunday, April 3: Day off!!!
  • Monday, April 4: Gyeongbokgung Palace, Seoul City Hall Plaza
I mainly carried out my performances in locations that are either highly populated or hold deep meaning. The performances went on for a total of six days. For four of these days, I wandered through downtown on my own. The performances had to take place during the day, not only because it’s easier to see in the daylight, but also because if you hold a performance during lunchtime, many workers would see it on their way out for lunch. Because I did these performances during the day, most of my acquaintances who have jobs or are still in school found it difficult to join me.

However, on March 31, my performance was held fairly late in the afternoon, so I was able meet many acquaintances and human rights activists. On that day, there was an anti-LGBT concert at Chongsin University, which is a Christian University. The controversy had started when the ads for the concert appeared online, portraying being gay as a sin and the cause of AIDS. Many people gathered outside the university to complain about this representation. Among these people, there was my friend and human rights activist Edhi Park, church pastors (there are many churches out there that embrace sexual minorities), and many other people who had been passing by. After a long interruption due to a quarrel with the police, we decided that we would express our opposition to Chongsin University outside the main entrance rather than inside school grounds.

Crime rates are low in Korea, and hate crimes against sexual minorities do not occur often in the streets. As a result, I was able to walk the streets of Seoul dressed in drag. Even so, I felt more confident and safe on the days when I was surrounded by like-minded people. I, Hurricane Kimchi, was not the only one who felt this way. Countless drag queens and sexual minorities did so as well, enjoying performances, music, and dancing together at the Meat Market party.

As the several-day performance was ending, I was physically exhausted, after wearing “killer heels,” makeup that took three hours to apply, and being constantly on the move. I was also mentally exhausted from dealing with security guards, the police, and other opposing forces. If I had asked myself: “Why did I put myself through this?” then I definitely would have been disappointed. However, my conclusion was: “Even though it was hard, I spent a very rewarding time full of meaningful lessons.”

The media often points out that many Asian countries are still very conservative, and that when it comes to LGBT issues, Korea is very far behind. Furthermore, both Koreans themselves and foreigners often claim the following: Legalization of gay marriage, which is already in place in many European countries and the U.S., will take dozens of years in Korea.

However, the Korea that I saw with my own eyes was very different. Even though I was already aware that young people have a more open mind and can accept the problems of sexual minorities, it was hard to predict how people from older generations would react. However, now I somewhat know. There were many people who helped to change my bias against the older generation, including: The lady who accepted my request for a photo and gave me a smile, the man who told me that I was cool and that I should cheer up when a religious person passing by pointed and cursed at me, and the grandfather who gave me a thumbs up as he passed by. If I had stayed home or only went out to gay clubs, I would never have known that there were so many people, young and old, who are open and ready to support sexual minorities.

As much as I’ve learned through this experience, I sincerely hope that this it brings even a little bit of positive change to others, in whatever way possible, whether it be people in Korea or in some other part of the world. I hope that people would talk about Hurricane Kimchi with their families and friends.

Many sexual minorities in Korea claim that Korea is too conservative when it comes to issues with sexual minorities. I want to live in Canada, the U.S. or another foreign country, they say. I want to ask those people if they know how hard people fought and how much blood was shed in order to secure the rights and freedom of sexual minorities in those countries. I definitely can’t, and don’t want to demand that people stay in Korea, fight, and shed blood. However, I do wish to say this: Through my performances, and through sharing what I experienced in those performances, our country is changing, and at this very moment, there are so many people working hard to bring about more positive change.

During the performance period, I uploaded selfies and short videos on Hurricane Kimchi’s Facebook page in real time. I was surprised at the enormous amount of views and comments I received. I was so thankful for all the people that saw my photos and videos and sent me messages of gratitude and support through Facebook, email, text, and even in person. Even though I said I would be out there for a week, there was a point at which I wanted to give up. However, I could not give up because there were so many people watching. I was able to survive a whole week because of all the people that supported me and cheered me on!

I originally started my performance to spread love, and I received love back. I would like to thank everyone who was a part of my week’s program.

You can see all of the videos and pictures taken during my performances on my website, or on Hurricane Kimchi’s Facebook page.

This post first appeared on HuffPost Korea. It has been translated into English and edited for clarity.




Emily Manning 「In ‘spa night’, traditional korean values meet gay cruising culture」

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Still from 「Spa Night」

What happens when a Korean spa – a family-oriented cultural center – becomes a site for queer cruising? And what happens when you’re a young, closeted Korean-American working there? 「Spa Night」, a new coming of age film which screens tonight at BAM, probes these powerful collisions of space, community, and self.

Public bathhouses have existed since the sixth century, and have been formative locations in forging queer identities for nearly as long. The ancient Greek tradition has been alive in New York City since the Everard Spa Turkish Bathhouse opened on 28th Street in 1888. Writers Truman Capote and Gore Vidal were among its more notable patrons. Spa cruising culture has waned since the height of the AIDS epidemic (when mayor Ed Koch raided and condemned many public health spaces, Everard included). But our fair city’s Missed Connections page contains more than enough dispatches – from both the 124-year-old Russian Turkish Baths on East 10th Street and just about every Equinox – to prove that spa steam rooms are still rather steamy. On the other side of the country in Los Angeles, spa culture is similarly active. Yet many of its bathhouses are neither Russian nor Turkish, but Korean – frequented mostly by families and located in Koreatown, the city’s most densely populated ethnic enclave. So when a friend recounted a particularly hot hookup he’d had at a K-town spa, queer Korean-American filmmaker Andrew Ahn wasn’t quite sure how to feel.

“Korean spas are a super cultural, family thing for me, so to hear that they were being used for gay hookups sounded kind of sacrilegious, but also kind of sexy,” Ahn explains. “As I’ve grown up, it’s been easy for me to separate those two sides of who I am. But suddenly, it’s all in one place – and you kind of have to deal with it.” This complex coexistence of identities inspired Ahn’s first feature-length narrative film, 「Spa Night」.

Ahn’s coming of age drama follows David Cho, a first generation Korean-American who works at his parents’ restaurant in Koreatown and is silently struggling to accept his homosexuality. When the Chos can no longer afford the restaurant’s lease, they must find new jobs in order to help make ends-meet, and David is encouraged to forge his own path. A well-meaning (and well-off) church friend, Mrs. Baek, offers a waitressing job to David’s mother, Soyoung, and encourages David to apply for college – setting up appointments with an SAT prep organization to raise his abysmal scores, and arranging for him to shadow her son, Eddie, at USC. Though the trip to USC doesn’t do much for David’s college prospects, the late night visit he pays to a 24-hour all-male spa – where he notices a help wanted sign – proves transformative; he secretly takes the job and begins to explore his nascent sexuality.

Eventually, David’s time at the spa forces him to reckon with the complex, contrasting facets of his identity as a queer Korean-American, tortured not by the fear of his parents’ punishment, but reminded at each turn of their love and sacrifice. The family’s collective struggle paints a rich portrait of contemporary life within an immigrant community: Ahn weaves together churches, restaurants, spas, and golf clubs (all of them real Koreatown locations) and emphasizes how each institution plays a key role in identity formation. Where many films have pursued coming of age themes through struggles with sexuality, 「Spa Night」 complicates the experience through many more rich prisms: religion, class, ethnicity, immigration.

Ahead of 「Spa Night」’s New York premiere tonight at BAMcinemaFest, we caught up with Ahn and Seo to learn more about a story rarely shown on screen.

Location is such an important aspect of this film. Let’s talk about its development.

Andrew Ahn: It was interesting because the script started out just in the spa. It was, like, 30 pages of all spa before I realized it was feeling too claustrophobic. So much of what I was interested in was exploring someone’s Korean identity and gay identity, so I expanded the film so that Koreatown itself becomes a big part of it. Now, more and more people are hanging out in Koreatown – checking out the spas and visiting the restaurants. But what’s a little sad about this upswing in K-town tourism is that it still feels like tourism; people stop by and go home. There’s a higher profile, but it doesn’t necessarily mean that Koreatown is really being understood. In 「Spa Night」, you get to settle and live in the space. And I definitely wanted it to touch on other communities within communities, like Koreatown’s large Hispanic population. Joe speaks Spanish fluently, so it was great to be able to do some of these scenes which felt super K-town to me.

You filmed everything on location, too.

AA: We had to be really resourceful. Some of the spas were very curious about what we were filming, and when we told them, they were kind of iffy about it or rejected us. There’s only one golf range and it’s so iconically Koreatown, but we couldn’t shoot there because it was so expensive, so we shot it all from the parking garage underneath the driving range. But it was also a lot of fun; we got to eat great food because we were scouting at so many restaurants. Joe has such an infectious and bubbly personality, it really helped to pass the time on set.

It’s funny you say that. David is such a serious character!

Joe Seo: Yeah, David is a little bit more… reserved than me.

How did you connect with him?

JS: It was all Andrew. Of all the different directors I’ve worked with, Andrew is very specific. He knows the character well, so he was really exacting in what kind of emotions needed to be felt at the time. There’s a lot of pain and suffering we all go through, and he knew how to bring it out.

AA: I think we have common experiences and language to draw upon; being both Korean-American and the children of immigrants, we could understand each other in a way that’s really fruitful for the film.

You can feel that emotion in the film’s non-verbal; the weight of David’s struggle was really palpable. I’d have exploded.

AA: What I realized as I was developing the script is that the drama and the tension that David’s character feels is made worse if his parents really love him and believe in him. If they were assholes, it’d be much easier. He wants to have a relationship with his parents, he wants to love them. I think a lot about queer kids and what can make coming out really difficult isn’t the fear that their parents are gonna be assholes, it’s the other side of that: that they’re gonna take away the love. It’s that fear. That’s what I wanted to emphasize in the film, because it felt more authentic than many depictions of Asian-Americans in the media as tiger parents. It made David’s coming of age more difficult.

What have some of the responses been like?

AA: People react to it differently at different festivals. In the US, there are lots of questions about identity, coming of age, intersectionality. But when I screened it in Korea at the Jeonju International Film Festival, a lot of the questions were about immigration, Korean people living in a different place. So for me, it’s fun that the film can speak about different things to different audiences.

What do you hope people take from it?

AA: My biggest hope is that people understand that we balance so many different kinds of identities, whether it’s queer, religious, cultural, gender expression. There are many things we all balance and that can be a struggle, but we’re all trying to live a life where we feel whole. And the idea that people are these different parts, these intersections, isn’t always talked about, especially in this community.

More information on and tickets to 「Spa Night」 at BAMcinemaFest here.



Sundance Film Festival 「Meet the Artist '16: Andrew Ahn」 - posted on January 12, 2016.

「My First Gay Bar」

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Morceaux choisis de l'article 「‘My First Gay Bar’: Rachel Maddow, Andy Cohen and Others Share Their Coming-Out Stories」 paru sur le site du『New York Times』.

For generations of gays and lesbians, especially those for whom walking into the sometime secret and darkened doorway of one was often the first step in the coming-out process, gay bars have long held a significant place in their personal histories.

That was never more apparent than in the days following the mass shootings at Pulse, the gay nightclub in Orlando, Fla., in which 49 patrons lost their lives, and which prompted many to recall the nights they had spent in similar settings, and the sense of community they found there.

“I can’t tell you how many bars and clubs I’ve been to over the years,” the CNN newsman Anderson Cooper told『The New York Times』last week. “Every gay man in America remembers the first time they went to a gay bar and how they felt.”

“I don’t want to sound like I’m speaking for the gay community,” said Mr. Cooper, who publicly acknowledged his sexual orientation in 2012. “But it certainly resonates very deeply for me.”

Below, some other prominent gays and lesbians recall what gay bars meant to them as they began to embrace their sexuality, some eagerly and some nervously.

[...]

Humberto Leon

Humberto Leon
Co-founder, Opening Ceremony, and co-creative director, Kenzo

Wonder B–r was one of my favorite New York haunts. I remember, it was on a really random night, and it was pretty quiet – maybe 10 people in the bar. Of the 10 people, in the back, was Madonna and her little crew, just going out on a Tuesday night. My friend girl Robin used to D.J. there, so we would go, and this time it was me and my six friends – trying to play it cool as much as we could.

[...]

Joseph Altuzarra by Inez Van Lamsweerde & Vinoodh Matadin

Joseph Altuzarra
Creative director, Altuzarra

The first gay club I went to was Le Queen in Paris when I was in high school. It still exists – it’s on the Champs-Élysées – but it was an institution at the time. I was probably 16, and I remember being very stressed-out about going. I was really new to that sort of scene. I remember it being very dark and no one talking to me. I think I stayed about an hour, an hour and a half – not dancing, not drinking, though I’m sure I was bopping around in my dark corner. I think at the time, I thought I was going to find a boyfriend if I went out, or become friends with people, which clearly doesn’t happen in a dance-y, techno club in Paris. But it felt very exhilarating. It was my first time interacting with other gay people, even though I wasn’t really interacting with them – at least I was in their presence. That was a very powerful thing.

[...]

Alexander Wang by Inez Van Lamsweerde & Vinoodh Matadin

Alexander Wang
Fashion designer

The first gay club I went to was probably when I was 16. It was called City Nights in San Francisco. I remember I would have to get a fake ID as it was an 18-and-over club. But all my friends were older at that point because I lived by myself in S.F. and made friends from just going out. Night life was my escape from the day to day. I would go every Thursday: hip-hop night. I was very lucky to have the community I grew up in be so supportive.

[...]

Interviews by Jacob Bernstein, John Koblin, Steven Kurutz, Katherine Rosman, Matthew Schneier and Michael Schulman. They have been edited for space and clarity.

Continue following our fashion and lifestyle coverage on Facebook (Styles and Modern Love), Twitter (Styles, Fashion and Weddings) and Instagram.

A version of this article appears in print on June 23, 2016, on page D1 of the New York edition with the headline: 「My First Gay Bar」.

Authors: Jacob Bernstein, John Koblin, Steven Kurutz, Katherine Rosman, Matthew Schneier& Michael Schulman/Date: June 22, 2016/Source: http://www.nytimes.com/2016/06/23/fashion/my-first-gay-bar-rosie-odonnell-rachel-maddow-alexander-wang-andy-cohen-share.html





TAEYEON 태연 「Why」

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TAEYEON 「Why」 - released on June 28, 2016.

On attend encore son tube imparable (surtout que TIFFANY a sorti de bons morceaux qu'on aime bien, alors qu'on ne l'aime pas elle !), mais TAEYEON enchaîne les ballades plus ou moins réussies, alors whyTAEYEON ? WHY? WHYYY??! Pourtant 「Why」 paraissait s'annoncer sous les meilleurs auspices avec ses teasers aux accents de 「Lean On」 (Major Lazer), mais avec ses couplets qui plombent un refrain efficace, la chanson au complet laisse une impression mitigée. Meilleure partie : à partir de 2:50 !

Les teasers pleins de promesses :


TAEYEON 「Why」 (Music Video Teaser 1) - posted on June 25, 2016.


TAEYEON 「Why」 (Music Video Teaser 2) - posted on June 26, 2016.

“Maybe next time suckers hi hi!”


GOT7 갓세븐 「Fly」

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GOT7 「FLIGHT LOG : DEPARTURE」 Trailer - from『Flight Log: Departure』posted on March 12, 2016.


GOT7 「Fly」 - from『Flight Log: Departure』released on March 21, 2016.

On avait bien aimé le 「FLIGHT LOG : DEPARTURE」 trailer des GOT7, dans lequel les garçons découvraient qu'ils avaient le pouvoir de voler dans la joie et la bonne humeur, c'est vrai, ça doit être marrant. À la fin, Junior, avec un air tout triste, sautait d'un immeuble, et le film s'arrêtait là en laissant en suspens sa capacité à voler lui aussi. Oups... Alors on vous conseille de regarder ce trailer avant, puisque le clip de 「Fly」 en est la suite directe, et répond à la question : volera ou volera pas ?

Ça a l'air mal barré pour notre pauvre petit Junior !



Graham Gremore 「Bottom Shame With A Side Of “No Asian”: A Message For All You Racist Grindr Users Out There」

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“I think the impression in many gay men’s minds is that, at the end of the night, [all Asian men] will lie back, throw their legs in the air, and beg to be fucked,” author and video artist Hoang Tan Nguyen tells『Queerty』in an exclusive interview.

His book,『A View from the Bottom: Asian American Masculinity and Sexual Representation』, challenges this stereotype by offering an in-depth critique of male effeminacy and its racialization in pop culture.

Nguyen was born in Saigon, Vietnam. His family moved to the United States when he was about 10 years old. Today, he is an Assistant Professor of English and Film Studies at Bryn Mawr College. We had an opportunity to interview him about his book, his work and his thoughts on society’s views of gay Asian men.

Check out what he had to say...

In your book A View from the Bottom you examine some of the stereotypes surrounding gay Asian men. What is the most common stereotype you’ve observed?

The popular stereotype is that gay Asian men are effeminate, passive bottoms. This even applies to the young, muscular guys in bars or online. They are not perceived as “hunks” the way that white guys might be. I think the impression in many gay men’s minds is that though they appear butch, at the end of the night, these Asian studs will lie back, throw their legs in the air, and beg to be fucked. One of the key arguments of my book is that while gay Asian men are associated with the bottom position, there is nothing wrong with being bottom per se. What is troubling is the idea that Asian men’s sexual desire is restricted to that one position.

How is an Asian man who bottoms viewed differently from, say, a white man who bottoms?

The view of Asian men, gay and straight, as effeminate, lacking in the proper quotient of masculinity, and therefore, sexual undesirability, can be attributed to a Western colonial mindset that deems “the Orient” as a mysterious, feminine space to be seduced, conquered, and penetrated. So gay Asian men’s bottoming is considered to be a “natural” expression of their racial nature. But white men’s bottoming doesn’t say anything about their racial essence. It’s just a sexual role that gets them off. While being on the receiving end of anal sex usually brands the bottom as passive and feminized, race complicates matters. Getting fucked doesn’t necessarily impugn white men’s claims to masculine prerogatives in the way that it does to Asian men’s.

You’ve argued that this is ultimately a way of reinforcing the white men’s sexuality in society.

Racialized sexuality has been constructed to reinforce white men as the norm. Asian men’s asexuality is counter-balanced by black and Latino men’s hypersexuality; Asians possess too little, blacks and Latinos possess too much. The two poles serve to confirm white masculinity as just right, safely in the middle. Put another way, whiteness is attached to the category of the human and accorded the status of the universal, which in this case, we can link to the white men’s sexual versatility.

What do you think about guys who write things like “No Asians” on their dating profiles?

Sexual racism is nothing new by any means. A job advertisement listing “no Asians” would obviously be considered prejudiced and discriminatory. So why is a hookup ad different? Why is it that a hot chest pic suddenly becomes blockable when an Asian face is revealed?

A lot of people would argue it’s their “personal preference.”

I’m more than happy to support people’s personal preferences, sexual and otherwise. However, it’s clear that one doesn’t wake up one day and find oneself exclusively preferring white twinks, bi muscle bears, vegetarian otters, and so on. Much of what we call “preferences” are actually shaped by cultural norms and social institutions. Racism is not a preference, it’s a social institution that confers benefits and privileges to some while excluding others.

What do you think are the steps to overcoming the stereotypes and stigmas these guys on dating apps seem to feel towards Asian men?

Well, the first step is to go out and fuck an Asian man, or get fucked by one. That advice applies to Asian and non-Asian men (and women) alike. Don’t knock it till you try it, as the saying goes.

When challenging the stigmatization of gay Asian men, we must be careful not to reinscribe the standards of normative masculinity. For instance, the knee-jerk response by Asian American critics and activists has been to assert that Asian men are just as masculine and potent as men of other races. This is obviously true. But, such a defensive claim ends up reinforcing femmephobia. What’s wrong with being effeminate? That’s an intersectional issue. Fat, femme, Asian, whatever, we shouldn’t throw each other under the bus.

I’m not interested in combating the truth or falsehood of Asian men as weak, submissive bottoms. Rather, I’m more interested in expanding how we think about Asianness and masculinity and femininity. I want us to consider the erotic and desirable in terms of an ethics of pleasure and agency without policing what is or is not legitimate.

You tackle this very idea in your video 「Forever Bottom!

Yes. My video 「Forever Bottom!」 critiques the assumption that all Asian men are bottoms but does not try to recuperate Asian masculinity. The video is a four-minute montage of an Asian man getting fucked in a variety of locations (the bedroom, in the shower, against the stove, on the lawn, in the car, at the beach); the video shows an insatiable bottom unrepentantly taking up private and public space. I don’t try to counter the stereotype by portraying or saying that Asians can in fact be butch tops. I don’t position being top as better than being bottom. Bottomhood is powerful!

How can bottomhood be powerful?

As any connoisseur of anal eroticism can tell you, the category of bottom encompasses many different kinds: bossy bottom, insatiable bottom, lazy bottom, submissive bottom, big-dicked bottom, power bottom. The numerous adjectives modifying bottom suggest that bottoming doesn’t mean just one thing, specifically, in the assertion of needs, wants, demands, desires. My phrase “bottomhood is powerful” riffs off of second wave feminism’s slogan “sisterhood is powerful.” On one level, it challenges the assumption of bottomhood as wholly powerless, humiliating, and shameful; getting fucked doesn’t mean one is fucked over. On another level, the phrase is a bit cheeky because my thinking about bottomhood privileges the pleasure and agency in the very surrender of power. Passivity, submission, and masochism can be chosen and pleasurable.

Alternatively, we can focus on the positive aspects of bottomhood and embrace vulnerability, receptivity, and openness. Adopting the bottom position allows us to think about and make coalitions with those who are similarly situated at the bottom of social hierarchies. As members of a group deemed to be racially and sexually abject, gay Asian men are in an ideal place to offer a strong critique of the racial-sexual status quo. Instead of fighting among ourselves for the scraps thrown our way by those on top, it would be more productive to bond with others located on the bottom – queers, people of color, women, the differently abled– in order to undo the top-bottom hierarchy. In that sense, bottomhood can be very powerful indeed.

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