Since these videos are showing transmasculine bodies and I’m not sure to what degree it would be appropriate to secondary post elsewhere—all my E/SEAsian transmasculine folks interested in top surgery and medical transition content, I think the following videos are inspiring:
this video from @ang_nef which raises awareness on how some Sinocultural bodies may react towards testosterone, and the propensity (or lack thereof) for facial hair. The existing stigma that equates masculinity = facial hair, marginalises EA MoCs amongst other POCs and non-MoC peoples who do have facial hair. Unfortunately many internalise this lookism to measure their worth, while feeling poorly about their gender performance when measured against it.
this video from @viiixiucos which raises awareness on keloid scarring and procedures that some people require that might lead to a single scar across the chest rather than two scars on either sides. I also think it is especially insensitive for people to react to the creator in this way. Keloid scarring is common amongst African, Chinese, Latine and Irish peoples. And even where it is uncommon for some people to see this, to react in this manner is not only offensive but potentially harmful given how it isn’t just scarring that can often be a personal insecurity, but others’ reactions to it is one of the risks leading to hesitancy to have top surgery.
Love and courage to my Asian tmasc and men brothers, masculinity is yours. Anti-Asian-masculinity and Sinosexism will never take that from you!
Transmasculinity is not uniform, the expression and experiences of transmasculinity is unique to every individual. Our awareness on transmasculine physicality should center BIPOC bodies especially 💙
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Some of yall genuinely think of Asian people only as those who keep their heads down and don’t stir up trouble, which is a fucking stereotype of the goody-two-shoes bootlicker grade A student, and that’s sinophobic and racist on its own.
Then you punish Asians who AREN’T quiet about shit and won’t sit down and tolerate it, who go against the status quo of their own people as well as yours. And no, just because you’re BIPOC doesn’t mean you can’t be fucking racist and Sinophobic and indulge in Orientalism. You’re contributing to a system of power that disempowers an ethnic group.
You disbelieving that Asian people HAVE stood together with other BIPOC historically to fight for human rights, against white supremacy, slavery and more; is swallowing Sinophobic bullshit that further paints Asians as passive bootlickers and assimilationists and that isolates Asian people and BIPOC ethnic minorities from each other. It erases our efforts and writes us out of history and that’s ideological violence.
Asians who have been revolutionaries in their own countries, against imperialism and colonialism. Their knowledge has expounded upon socialism and their ideas have been globalised so much so that it was Chinese thought which threatened the West and made its leaders fearful.
Many Asian countries have defeated their colonizers. Some have had to negotiate for the most favourable outcomes because of the state of affairs wrecked and instigated by colonizers, while others have suffered defeat.
I think many Asian people are visible revolutionaries with evidence of success and yall cannot fucking stand it nor perceive us as autonomous agents involved not just within our own homelands but also within our countries of residence.
⚠️TW: some of these screenshots contain the t-slur and the f-slur used against gnc fems.
It is widely believed that High Femme = “stone femme or a pillow prince/ss” but this is a misunderstanding of how ‘High Femme’ as an identity came to be. This was unfortunately popularised when people made counter-responses to the equally misinformed “Futch scale” diagram which infamously decontextualised butch and femme into aesthetics.
I went through my trove of butchfem(me) books to pull quotes regarding what a high femme is, and it deviates greatly from the solely sex-position identity or the stone-butch-dependent identity it has become today. I am unclear how this reductiveness came about, but I’ll add a calculated guess at the very end.
BEFORE YOU DISMISS THIS— Read below the cut for a compilation of butch femme quotes, resources and my analysis thereof, that support my claim.
TLDR;
My definition: A High Femme refers to a person of any gender, sex and sexuality, who constructs their feminine-centered (but not exclusive) gender in the glamour of their unique sociocultural experiences. A High Femme emphasises their gender non-conformity and/or sexual signature, in a confrontational transgression to “normative” femininity. High femmeness is a tightrope of invincibility and vulnerability, in holding onto the integrity and significance of one’s own erotic voice, independent of partnership.
🌸 Are you a High Femme, or know any High Femmes? Wanna meet and discuss with Femme friends?✨
📌 Check out The Leather&Gold Bar Discord for more pertinent discussions !
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Firstly, ButchFEM =/= FEM(ME).
Most who study ButchFem(me) culture, have proposed a split between the pre-70s ButchFem versus the post-70s ButchFemme. This has been summarised best by Obviously Queer’s YT video on Femme who states that there was no evidence of 'Femme' within the mainstream usage within the pre-70s context of ButchFemme lesbians.
Beginning timemark 56:15:
From 1930’s to sometime in the 60s, Fem as in F E M was used in the butchfem dynamic. It's sometime between 1960 and 1980 that writers start to use femme, as in F E M M E, instead.
I’m not sure why. Joan Nestle, who is a fem icon, has continued to use the spelling F E M because she identifies that femme (f e m m e) has grown too large and to separate fem as a part of a butchfem from just, other femme identities, she continues to use its original spelling. “That was how we spelled it F E M. It’s not a French word. It’s a working class descriptive word,” Nestlé says in an interview with JSTOR. Nestlé is not alone in this choice. Other academics, such as quoted Sally Munt, also uses Fem, F E M, long after its mainstream shift.
The author of “Old-Fashioned, Old-School: A Beginner’s Guide for Butches & Fems” (2018) a text i’ve seen been thrown around in well… old school butchfem communities, writes this on her website: From the birth of butchfem to around 1960, beginning of 1970 this was how it was spelled. F E M. Femme is a complicated term, because it holds so many different meanings, as I hope you’ve learned from this video so far.
Policing who can and cannot use Femme is… honestly impossible. But people do try. Many people talk and educate as if this Fem/Femme divide is the truth. It’s not the truth, it's a new concept. This is the truth only in a small, created filter bubble. There is no clear separation in real life and this divide, differently from what is occasionally claimed, has no historical value.
The historical value is the opposite. Femme has been a word for ballroom queerness in the black community, longer than it has been a word for butchfem dynamic, because the butchfem dynamic used F E M.
So policing someone that Femme is and always has been a lesbian exclusive word is incorrect. Many Fem(mes) today obviously need a word that signifies that their identity is a sapphic woman who is exclusively into butchfem.
Well here I give it to you. Femme as short for feminine. Fem(me) for those who study femininity. And Fem for those in dialogue with butches.
This is also corroborated in “Boots of Leather, Slippers of Gold: A History of the Lesbian Community”, by Elizabeth Kennedy & Madeline Davis (Note that the authors have expressed regrets for excluding bi femmes and butches from their book). P. 685/776, footnote 2:
We have chosen to use the spelling “fem” rather than “femme” on the advice of our narrators. This is the spelling they have always used. They also feel that “fem” is a more American spelling and that “femme” has an academic component that is too high-toned for their liking. For reference to butch-fem roles in pre-1970s communities see, for instance, Del Martin and Phyllis Lyon, Lesbian/Woman (New York: Bantam, 1972); Audre Lorde, “Tar Beach,” Conditions 5 (1979): 34—47; Joan Nestle, “Butch-Femme Relationships” […]
📘Stone Butch Blues (1993)
The 40s ButchFem culture was a pre-political underground development via cultural exchange amongst the African American and European American working class, SW, drag queens & kings, trans women and transfems, and most importantly, BIPOC communities. Some of the butches AND fems were married to men and had boyfriends, but came to the bars and house parties to form Lesbian community and embraced the erotic dyad. Lesbianism was non-exclusive to monosexuality and its culture involved people of different genders, sexual orientations and backgrounds. [ Scroll down to “📗 Femme : Feminists, Lesbians and Bad Girls” analysis for more.]
SBB was set in the mid-20th century, supposedly in the pre-70s ButchFem culture, during which time many spaces incl. LGBTQ ones, just getting over segregation. Feinberg uses Femme, likely because SBB was written and published in the 90s (and again in the 00s), which means the butchfemme Feinberg knew of, already had influence from the eras before.
‘High Femme’ in SBB was used by trans femmes and femmes, and as Jess says—regardless man or woman. High Femmeness were associated with activities concerning gender affirmation and romance as a femme.
Peaches, a trans femme character, codifies her high femmeness in the moon and in sensual lingerie.
Controversially, Edna’s high femmeness conflicts with the stone of her butch partners, Jan and Jess. She is described by Jan to be able to “seduce any stone butch love”. Her sensuality begins comfortingly and complementary with Jess, yet is indivisible from her desire to melt a butch’s stone. This renders her relationships with her beloved stone butches, fraught. Regardless of Edna’s relationship status, she is still identified as a high femme.
Safe to say in SBB, High Femmeness ≠ Stone Femme or pillow prince/ss reliant on the stone butch identity, but refers to the construction of femininity and a person’s sensuality.
📕Butch Queens Up in Pumps (2013)
The ButchFem(me) community in America and internationally, must recognise how entwined it is with African American and Latine American ballroom culture.
The American Ballroom scene we know of today, arose in the 19th century and has been around for a really long time. It is far older than even the first iteration of the 40s ButchFEM culture. But Ballroom, while popular amongst Black and Latine American membership, was only popularised into mainstream culture in the 90s.
The mainstream has very little access to this history (respect that). This is partially due to academic racism which presides over the presence of POC voices, and priorities on “formal” written literature. We have to acknowledge the limitations in accessible resources on Ballroom culture.
BQUiP has been indispensable for this reason.
While a lot of QTPOC efforts and pioneering roles are often erased, severed and whitewashed from global and American queer consciousness, BQUiP is amongst a corpus of QTPOC resources that challenges this.
It tells of queer history through information and oral history gathered in retrospect, and respects stories passed down through connection between the members and performers of American Ballroom communities and Kiki houses. In doing so, it clarifies its place in the lineage of queer identities and consciousness.
Ballroom was comprised of three dimensions.
1st—Gender System; sex, sexuality & genderdiversity which formed the basis of kinship, as well as competitive elements and categories. These helped to create visible “archetypes” to move towards or away from.
2nd—Houses; kinship structures of social/chosen family, who bonded and cared for each other across locations. These families were formed around mottos, symbols and haute culture references. Its members varied in age, sex & genderdiversity, race & ethnicity (mostly African American & Latine American), and backgrounds.
3rd—Ballroom Events; Ballroom activated families to prepare for competitions, including supporting and training protégés for realness, voguing, body presentation and fashion. It brought together the families to gather community, and accelerated the development of Ballroom across America and even, globally. This provided sanctuary to youths of colour who were marginalised by society for their identities.
The terms Butch and Femme already had identities to them. These identities had purposes tied to American Ballroom culture.
To serve “Femme Queen & Butch Queen Up in Drag realness”, participants had to present boldly and fearlessly as convincing women, with minimal deviation from the gender & sexual norms of cisheteronormative society. To be seen as a real woman is “Realness”. Whether the competitor was for transfems or trans women (Femme Queens) or a gay men performing as a women (Butch Queen Up in Drag). Butches, different from Butch Queens, were recognised as trans men, transmascs, or masculine lesbians or female persons.
Often, the Butch Queen was an exaggerated and flamboyant presentation, and is known as drag, while the Femme Queen is not necessarily drag as their gender identity matched their competitive realness. Both groups of participants, their families and communities shared in the visible performance of gender and the self-fashioning which transformed normative categories of sex, gender and sexual identity.
Fem(me), as an identity, began percolating in ButchFem culture especially catalysed by 2nd wave feminism and LGBTQ rights movements (late-60s—70s) which encouraged sexual autonomy in every queer arena.
It is likely that Fem(me) was inspired by the mid-20th century Ballroom’s spirit of gender reconstruction, gender affirmation, drag, and sexual autonomy, as well as the defiant protective qualities of the pre-70s Fems. It likely also promoted the focus of community-building, irrespective of the dyad.
The current general queer Fem(me) is not the same as the Black & Latine American Ballroom Femme. It has developed its own multiculturalism, communities and experiences beyond Ballroom. Nevertheless, the inspiration/lineage must be recognised for how Black and Latine communities pioneered American queer consciousness.
[ And if I may add from a social studies lens, BIPOC have typically been the reason that community building is a strategy of unity, solidarity and resistance, as well as the catalysis of (sub)culture independent of the wider society.
This is why governments know that if they must strike, it would be to isolate persons from each other and reinforce the nuclear family model (the dyad). It is no surprise that BIPOC influence has shaped the Femme & High Femme identity. ]
Racism within ButchFem communities
Black communities were legally allowed to enter into what were once “white-only” spaces, only following the dismantling of Jim Crow laws in the mid-60s. This did not necessarily translate into immediate acceptance and social allowance. Different regions varied in how safe and receptive they were towards integration regardless (or often because of the complicity) of law enforcement.
Prior to this, the general Black queer and ButchFem(me) communities of NYC Harlem and Buffalo ( hotspots of ButchFem history ) had their own segregated spaces or else favoured underground house parties, where they had built their own subcultures and engaged in the circulation of Ballroom terminology and concepts.
Black communities have always presented themselves in many different ways and understood presentation as a tool for social mobility, and resistance. This includes but is not limited to Black Dandyism since the 20s which involved the classy sartorial formal wear, nouveau riche “new money” aesthetics, and many more postmodern fashion subcultures since.
Embodied by Black Butches and Fem(mes), this contrasted against white pre-70s ButchFem fashion which consisted of predominantly flannels, jeans and attires associated with the blue-collar working class.
As far as racism and cultural ignorance went, Black lesbians’ gender expressions have been derided, mocked and appropriated by white lesbians including but not limited to those of the lesbian separatist crowd and the pre-70s ButchFem crowd.
Make no mistake. This extends all the way to present day racism, mockery and appropriation by white queers against Black queers.
Most BIPOC diasporas in USA necessarily had later, slower, more cautious and fraught transitions in diversifying binary and dyadic gender norms in their unique ways, because of the more severe marginalisations they faced and the ways race and gender intersected living under the Eurocolonial Cisheteropatriarchal hegemony. However, they have been consistently shamed for their traditions and cultures, cast as opponents to white liberal and leftist politics.
The Butch’s hypervisibility and the Fem’s invisibility that white ButchFems prided themselves upon, were not treated the same on Black bodies. Black lesbians including Fem(me)s were harassed, and far more frequently and violently targeted by racists, homophobes and law enforcement.
Simultaneously, QTPOC were moralised against for their greater reliance on dyadic dynamics and gender norms, which were tools of resistance against the state-designed killing machine that is white supremacy and its pervasive multi-level effects. They were often condemned by the ignorant crowd of white lesbians dismantling dyadic and binary norms, which included (but were not solely) radical feminists.
The late-60s was rife with radical feminists. The 2nd wave feminism was overrun with TERFism from predominantly white and cis women incl. lesbians who pushed for lesbian separatism, biphobia, transphobia, androgynous appearances and the exclusion of masculinity including any phallic associations. This often muddied the agendas and motivations for others in finding themselves and their belonging in lesbian spaces.
📗Femme : Feminists, Lesbians and Bad Girls (1997)
The pre-70s lesbian communities were governed by clear rigid norms about stone identities, with the “Butch only topping” and the “Fem only bottoming”, and the strict Butch-Fem pairing which pushed for a “queer-amatonormativity” to be upheld. When they were within the lesbian bar spaces, there were strict masculine and feminine roles to observe, including in appearances and the dyadic pairing. Beyond the bar, the roles in private sex lives may have deviated (ie Butch4butch, fem4fem, aroacespec butches and fems), but many were pressured not to talk about it due to its taboo nature.
While this provided safety and simplicity for a handful of butches and fems who required and/or desired clear outlines of this new gender binary to navigate society then, the Butches and Fems of the later decades had the means to encourage diversification.
Some, special mention to those of colour, were in favour of inclusivity for diversifying the strict binary enforcing of queer-amatonormative and sexual expectations. They challenged how the dyadic priority could be controlling and exclusionary.
While the impositions of OFOS ButchFem still affects butches and fem(mes) to this day, it would be incomplete to look at this without also addressing 2nd wave lesbian separatism and radical feminism, as well as the racism targeting the different progressive routes taken by QTBIPOC communities.
The ButchFem communities have historically already understood how gender style decides existence, and is always a matter of bodies and lives at stake. However, the pre-90s focus of queer validation was typically reserved for those who socially presented differently to their assigned sex, such as trans femmes and butches.
Butches were seen as the signifier of “obvious” lesbianism and the ButchFem dyad. Fems were sidelined as only tending to experience the “rawness” and risk by extension of the ButchFem dyad, and as such were often seen as “straight-er”. Femininity and androgyny were both seen as “not subversive enough”. Thus, Fems were often kept from claiming oppression and gender transgressiveness under the white cisheteronormative patriarchy.
Femme: FL&BG (1997) showcases interviews from Femmes who recognise the stigmatisations from “traditional” ButchFems as well as the radical feminists.
Butch Mystique (2003) interviewing nine African American butches addresses these stigmatisations too, and provide insight into how these interviewees deviate and transgress racialised cisheteropatriarchal norms and queer norms.
Between the 60s to 80s, Black lesbians and trans persons including transmasculine persons, Bulldaggers, B.D women, Bulls, Dykes, Butches, Fem(me)s, Studs, Fish, Drag Queens and transfeminine Femme Queens were the likely influencers for the Fem(me) identity flowing into the mainstream. Especially since Fem(me) was earliest used by the Black Ballroom community.
Stirring up of change and novelty in the traditional ButchFem dyad, the post-70s Fems began to incorporate Fem(me). They challenged the notion of “privileged passing”, addressed invisibility as oppressive, and argued against the invalidation of their struggles. By the 90s, the feminine-constructionist femme came to be someone who embodied their own unique signature, empowering themselves in the power and comfort of their own body.
Some Femmes pushed for the acknowledgement for their inherent gender non-conformity as separable from the erotic relationship with a butch. They were recognisably Fems, even beyond the Butch-Fem dyad. These Femmes coined the identity of the High Femme as a category of a transgendered femme experience which fucked with the ideas of normative Fem-ness and femininity. Many from diverse race and ethnic groups, and other subcultures, reached into their own sociocultural experiences to inform their gender performances. They likened this to a form of drag especially where it became a hyperreal self-emphasis. Like the Femme Queens of the Ballroom, they designed and publicly flaunted their own “girl-ness”.
The High Femme and the Femme were crucial to the creation of an independent Fem(me) entity, as an equal to the butch in all matters of visibility, gender non-conformity and lesbianism.
Fem(mes) emphasised the importance of creating community and solidarity with other fem(mes), which not only improved their partnerships with butches, but also challenged the discourse of a Femme’s independent relevance. They motivated Fems to claim their sexual and erotic autonomy beyond the ButchFem dyad, and voiced new perspectives in the transgender and genderdiverse consciousness of the ButchFem subculture.
It is evident that both Butches and Fem(me)s both white and especially QTBIPOC, have invested efforts through the many decades and revivals of Butch and Fem(me) consciousness, to balance the stigmatisations they face, challenge the social pressures of stone identities, and push for diversification and autonomy in gender reconstruction.
Closing Words
Today’s Fem(me) identity has fluctuated between recognising this legitimate divergence from the traditional ButchFem, versus lumping it together with the dyad’s emphasis.
I suspect that those who spread that High Femme = Pillow Princess or Stone Femme, were likely repeating what they heard from those within the community, who themselves either did not recognise this, or refused to witness this history.
The reductiveness of the High Femme identity as dependent upon the Stone Butch, takes away from this history. Not to mention the limitations on others to define high femmeness for themselves (verbally, physically, lifestyle choices +++) constitutes label-policing.
Decontextualising it from the Black Ballroom influences is whitewashing and ahistorical which contributes to academic racism, especially when QTBIPOC butches and femmes were frequently marginalised by white butches, femmes and lesbians, and have been consistently written out of American history unless as victims, dependents or threats.
It erases the feminist movements within ButchFem subculture that had little to do with the erotic aspect, and minimised the credit of fem(mes) who took the strides for autonomy in their gender and sexuality non-conformity.
Especially with High Femmeness once again being mistaken for Pillow Princess and many seeing it as inextricable from Stone Butches while shaming others for using it in the traditional (or other) ways.
Some attempt to re-assert a “sexual hierarchy” of Femmeness any which way, hindering sex positivity. It erases the work that Femmes throughout time have put into gender and sexual autonomy, to impose onto others pressures and standards to only see Femmeness and High Femmeness in the context of the dyad. This is comparable to how the prejudiced Gold Star Lesbian identity has been weaponised against people within the community.
Personally, I encourage people to defer to adopting the identity of the High Femme, in all of its historical glory, and separate it from the Stone Femme or the Pillow Prince/ss.
Doing so not only empowers Femmes, credits our Femme predecessors and challenges the white-washing of ButchFem history, but it potentially presents a strong counter against the criticisms of many lesbians who are not a part of ButchFem(me).
As many outsiders assume the “cisheteronormative” nature of it, the High Femme and Femme identity provides evidence contrary to the dismissal of Femme’s autonomous constructions of their own femininity and masculinity. Furthermore, it challenges the generalisations of “passing = privilege” for femmes, and diversifies the recognition of transgendered experiences.
l assure you it's fine to acknowledge that some femmes incl. BIPOC femmes, can and want to be masculine. And that their presentations don't have to be feminised to "respect that they are a femme".
Femmes can be masc-, men-aligned, androgynous or xenogendered (cannot be defined by current gendered schemas).
Femmes can have short, long or textured hair. Have any physical features and statures. Wear makeup or be entirely makeupless. Have the most gorgeous manicured acrylics, or bite their nails into choppy tips. Dress to their heart's content or not care about fashion at all. Wear stiletto heels or worn-in boots, long swishy skirts or a suit and tie.
Femmes can have straps, packers, penises and any genitalia—and they can call these whatever they want, too. Femmes can sweat, curse, have a voice like a foghorn. Have any kind of personality and take up space. Be emotionally and sexually unavailable. Have financial independence and even oversight. Be strong, body build, do the heavy lifting, or not do physical exercise at all. Engage in physical and gruelling labour. Have body hair or none at all. Not be great with kids or to love taking care of them. Be family-centric, or have no ties to family at all.
Some femmes see these as feminine things ( and yes your packer/strap/penis can absolutely be feminine if you please ), others as masculine things. Some might be genderfluid and see these as characteristic of multiple genders. Others might not associate with gender at all. Some prefer masculine compliments, some feminine, some neutral, and others dependent on the giver & the context.
None of these makes them less femme, all of these can be of any gender or a-gendered. None of these require a white person's gender-detection skills to be validated and absorbed into Eurocolonial standards. And sometimes what you believe to be a compliment, may contain oppression, erasure and violence to another. Insisting otherwise is Racism, Femmephobia and Exorsexism.
Some of you with your femmephobia and ignorant white feminism, will insist that some BIPOC femmes' practices and attributes are "very feminine". When the whole point of BIPOC allyship is to not generalise gender, feminise nor masculinise BIPOC practices.
At this point, some of you are repeating the inverse, while believing that's allyship. Meanwhile it's your voice and generalised POV centered over a BIPOC's individual voice, and you're rewarded for your ignorant impositions. This is still white-centrism as arbiters of multicultural genderdiversity.
We are typically misgendered and stereotyped under Eurocolonial standards, when we each have unique associations with our own cultural practices and traits that might differ from people within the same culture.
We don't have to do away with our intracultural AND intercultural genderdiversity, just to fit white-dominated discourse.
We don't have to be reduced to a monolith, to please white performative activism.
And while we are at it, we can, but don’t have to participate in your language and terms if we don’t want to.
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MUSIC. TASTE
( reworking section )
流行 LiuXing, Ballad-Pop, Mandopop, C-Pop: 周興哲 Zhou XingZhe/Eric Chou • 隔壁老樊 Ge Bi Lao Fan • 李荣浩 Li RongHao • 周杰倫 Chou JieLun/Jay Chou • JJ Lin • 蔡蔡子 Tasia • 高旭 • 田馥甄 Tian FuZhen/Hebe Tien • 苡慧 yihuik • 王靖雯 Wang JiWen • 董唧唧 • 王力宏 Wang Leehom • 陶喆 David Tao • 吴克群 Kenji Wu • S.H.E • 王翊恩 “en” Wang YiEn • Tay Kewei • 杨胖雨 • Kaho Hung • Evangeline Wong 王艷薇 • 胡66 • 陈粒 Chen Li • 卓文萱 • LBI 利比 • DIOR大穎 • 薛之謙 • 派偉俊 Patrick Brasca • Tr33 • BK/Bill Kang • 雪二 Xue Er • 蓝心羽 • 不是花火呀 • Zkaaai • Joysaaaa • 我是土豆 • 颜人中 • 杜宣达 • 鄭潤澤 • 张紫豪 Zhang Zihao • 周星星 • Bomb比爾 • 吳卓源 Julia Wu • 呆呆破 • step.jad • aMEI
Sino Hip-Hop & Melodic Rap: PPlin 林芃逸 • 齊翔 XIANG • YANGCh!ll • 刘柏辛 Lexie Liu • 马也 Crabbit • Lil RAD • COY6OI • JaS52 • Ensie • Seluu • 林達浪 Lin DaLang • 王子明 Wang Zi Ming • Lizi 栗子 • 寒冰 Ice • JERRYZ • 永彬 Ryan.B • Lambert凌 • Tyson Yoshi • WYAN 王毓千 • 高爾宣OSN • 制造热搜 • XMASwu 吴骜
Goth, Dark Pop & Darkwave: She Wants Revenge • Lebanon Hanover • Mr. Kitty • Mareaux • Social Order • Nyxjvh • Astrophysics • Jah PHNX • Witchz • Depeche Mode • Twin Tribes • Joy Division • London After Midnight • Johnny Goth • Kwasi Kai • Artemas • Isabel LaRosa • yeule • Korine • She Past Away • Baby Storme • Vestron Vulture • MGMT • REDCHINAWAVE • The Bravery • Interpol • Ashley Sienna • Witchz • Goldfrapp • UNKLE • The Masqs • The Cure • Violent Femmes • MOTHICA • Pale Waves • Sinnerella • The Violent Youth • Asal • Ari Abdul • Dionnysuss • Royal & The Serpent • Elita • Night Club • ULTRA SUNN • Blind Seagull • French Police • cutouts • phyllzx • Cult of Venus • Vlad Holiday
Pop & Rock: Glass Animals • Peach PRC • ADÉLA • FEYI • NIKI • COBRAH • Ashnikko • bludnymph • Doja Cat • PVRIS • DPR IAN • Ayesha Erotica • Kim Petras • Nessa Barrett • Dutch Melrose • Olivia Rodrigo • Dove Cameron • BENEE • XTINA GG • Honey Revenge • CHAII • The 1975 • SNOW WIFE • Cassyette • Chandler Leighton • tiffi • MAY-A • arya x • FINNEAS • Imagine Dragons • Fall Out Boys • Nasty Cherry • MNEK • A.i.Jones (Adrian McKinnon)
Alt Rock, Indie Rock: Sons of Silver • Nine Inch Nails • New Order • U2 • AC/DC • Beth McCarthy • Saint Motel • Woodkid • Crystal Castles • Arctic Monkeys • Gorillaz • Empire of the Sun • Charlotte Sands • emlyn • Lauren Sanderson • The Aces • ZELA • KiNG MALA • NO CIGAR • The Warning • The Wombats • The Cab • The Bleachers • The Killers • RIELL
Baroque Pop: Hozier • Florence + The Machine • The Last Dinner Party • Son Lux • Missio • Woodkid • Cosmo Sheldrake • Erin Lecount
Southern Rock: Alabama Shakes • ZZ Ward • Stela Cole • Fleetwood Mac • Noah Cyrus
Alt-Indie, R&B, Soul: Blackstreet • Leon Bridges • Sade • Gigi Perez • Chance Peña • Leonard Cohen • sombr • Japanese Breakfast • Ogi • The Cab • RINI • JADE • Millie Turner • Griff • Spacey Jane • Coldplay • thuy • Stan Walker • SZA • H.E.R • Khalid • Daniel Caesar • Frank Ocean • Rachel Chinouriri • Lyn Lapid • The Beaches • The Velvet Underground • Blondshell • King Princess • SEB • RAYE • The Regrettes • Teddy Swims • Ella Mai • Chloe × Halle • Miguel • JYYN • Pink $weats • BaggE
Hip-Hop & Boom Bap Rap: Wutang Clan • Jeru The Damaja • Metro Boomin • Blackway
Afrohouse & Afrobeats: 0.griot • Tems • Dave
Psychedelic, Surf, Hazy, Downtempo, Ethereal: Nusantara Beat • Jungle By Night • Cocteau Twins • Sabrina Claudio • Alina Baraz • Frank Ocean • Esha Tewari • ARK IDENTITY • Alan Chang • Saint Avengeline
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I will say that there is something to Sinophobia & Orientalism that mimics how Xenophobes look at immigrants as expendable labour. No better than an infestation of rats, paid inhumane wages, worked like dogs, and bred to be replaceable without any recognisable nor unique personhood.
They view Asian people as similarly lacking in value and uniqueness. Interchangeable bodies and deconstructed parts. And as @femmeautomata has written—machinery to be taken apart and retired as desired.
I’ve faced so much capitalistic labour exploitation by my Aussie bosses both White and non-Asian BIPOC, who have thought that because I am an immigrant and look distinctly Chinese, that I would know nothing about minimum wage and my supposed awards and qualifications. So they cheated me of my pay, and I found out they had done so to other Asian immigrants too.
And they didn’t actually think I was deserving of that much pay. And while under capitalism this may seem a regular issue, I feel this is intensified when applied to Asian immigrants, especially given the link between the Forever Foreignor myth and Sinophobia.
Similarly this is applied to how Asian femmes and women are seen as interchangeable, as SW, sexual and intimate slaves, and comfort women. Our humanity and personalities are just supplanted software.
Although it isn’t the same as Chattel slavery, the prevalence of dehumanised coolies, their conditions of living and employ, their inaccessibility to basic rights as indentured labourers and the violence enacted against them, and the fact that they had no choice but to enter such work typically due to coercive circumstances and the threat of the law against them if they were to refuse; makes it a form of slavery.
Additionally, the literal Pacific slave trade of Asians including the Chinese and Indians, and the Blackbirding of Indigenous, Pacific Islanders, and Melanesian peoples, as well as imported brides and sexual slavery of Asian women all come together to propagate this notion of BIPOC bodies as expendable machinery.
Some white queers always talk about their efforts and work to be allies to BIPOC queers. And yeah, you guys have to give up some privileges reliant on racism to be in community with us. Cool. But it should be said more often how much effort and work and sacrifice it takes from BIPOC to be in community with white queers.
How exhausting it is to protect and defend our queer siblings while on the other hand their whiteness saps away at our strength and mental health.
How much BIPOC have to constantly prepare to lose some of our queer communities and have them turn against us on a moment’s notice NO MATTER how much we have stood with them on their queer rights, as soon as we speak up about the ongoing racism.
How we treat all queer issues with the weight and gravity it deserves and still when we bring up how it intersects with racism, some will call us childish, sensitive and unnecessarily whiny. You mock it as a triviality, you corrupt or take away the online communities you rely on too, when BIPOC are REAL people suffering the impacts of racism.
How we have to constantly weigh if our relationships with you are worth staying to educate you, or if we should leave, and how this creates long-lasting impacts to our behaviours, attitudes and capacity for trust, softness, vulnerability, emotional openness, compassion and reservoirs of patience and love around people and for OURSELVES.
How much every single friendship with a white person has to be combed through and reevaluated on a constant basis, and how much LABOUR and SAINT-LIKE DEVOTION the BIPOC friend has to have, to stay.
How much adapting the BIPOC friend has had to do to constantly navigate these waters with the White friend, and their White circles and White families and White concerns.
How much strength and patience it takes to confront racism in the relationship, knowing a majority of the time white people would flip their shit, summon their minions with dogwhistles and leverage social backlash against us.
The pre-emptive grief and disappointment. The heartbreak, sadness and the hurt and the anger. The increasing stress, the silence, the repressions and suppressions. To always be the bigger person, EVEN when we are decades younger than you.
How much we do NOT rely on you to pave the way for BIPOC queers/QPOC, how much we CANNOT rely on older white queer elders, and how unlike other white queers, many BIPOC queers have continuously had to walk alone because we are so isolated from any representative queer community that isn’t also going to hurt, exclude, minimize and invisibilize us.
And this doesn’t even cover how much TIME and energy goes into working on surviving and fighting for our space, that we have so little else to invest in ourselves, our other relationships and our journeys—which deserve our healthy free devotions. Instead of enjoyable things becoming just coping mechanisms.
It is not just the energetic and mental costs, it is the physical and financial costs too. You don’t even see how much it impacts our health, how racism intersects with disabilities and comorbid diseases, how we BURN OUT trying to hold space for you when you won’t even hold space for us. How you get defensive and have to self-insert when BIPOC hold our own space for ourselves. How it builds up to trauma and internalised anger and criticism and the lack of safety and the constant hypervigilance for your bullshit. No matter how much we stand up for your rights, your whiteness will always come through and betray us.
All you have to do is to “tolerate” us telling you from time to time how your actions are racist and consist of microaggressions and bigotry, but what about what WE BIPOC have to do in terms of emotional and intellectual labour in educating you, supporting you, and for fucks sake—FORGIVING you, or losing and getting over our investments in these burned relationships.
All of this multiplying when so many of us belong to even more intersections that continues to erase, decenter and overlooks us from conversations that include our identities.
Over and over and over again. It is so exhausting. In this last year alone I’ve had to carry a dozen of such friendships and peer-ships with white queers. I have had to educate, confront, mend, forgive, comfort, reassure, be the bigger person, hold space and grace for you, to not push you out of BIPOC-centered queer communities ik you BADLY NEED AND CRAVE VALIDATION FROM, and sometimes—it gets SO bad I DO have to cut you off.
Because I keep seeing “Oh it’s bad that you take away community from queer people who need it now, even if they did something against BIPOC”. No FUCK you. It is terrible that even in BIPOC-centered spaces your fuckasses will still center yourself and shut down BIPOC conversations. You call it “power-tripping” when you’re warned and addressed about your racism and bigotry.
When we are in community with you, we expect that you will NOT hurt us on our marginalised intersectional identities, and at most, stand with us. When you are in community with us, you expect us to coddle, enable and accept your racism.
No it is not a privilege for the BIPOC to be in community with White people, it’s a privilege for White people to have BIPOC peers, friends, community and allies in the first place.
You don’t deserve us, our backbreaking sacrifices and our constant and generous labour. Still, some of us still choose to be in community with you, and to not abandon you the SAME people who hurt us, and it’s a fucking miracle that we still do.
"Men are never oppressed for being men under the patriarchy so Misandry is not real"; Okay.
Clearly, only I can hear how White and Anglocentric this sounds when you say that, probably because I’ve had a stake in international colonisation on the victims’ side.
Go and declare this to the dead fathers, brothers and sons who were the immediate targets during colonisations, invasions, pillagings, ICE raids, hateful campaigns, incited violence, stochastic terrorism, or anytime a fascist reign feels threatened by foreigners and ethnic minorities. Or declare this to the survivors of such conflicts, genocides, mass cleansings and wars who have to live with this trauma, and watch their family members be taken. They’d maybe get their bodies to bury if they’re lucky. If not; it’s a ditch for an unmarked grave. Civilians who are typically the first to be rounded up and detained, tortured, brutalised, sexually abused and face violence, enslaved, executed and made “an example of” because:
They are men.
They are perceived to have the potential to become men.
They are perceived to have the potential to fulfil the gender roles of men within the victimised society.
No one can tell me this is privilege and fortunate treatment. Sexism occurs in benevolent forms and malevolent forms. Being perceived as a threat is not because “men are perceived as strong which is positive/good”. It’s because of the context which changes a quality from desired to undesired, useful to useless, security to threat.
It’s why strength in a local white straight normative-presenting(locality-dependent) able-bodied man Anglosphere citizen is seen as virtuous and desireable, but it is seen as undesireable and unsafe in any other marginalised demographic, during which it morphs into “dangerous”, “aggressive”, “violent”, perverted”, “uncontrolled/uncontrollable”, “ill/pathological”, “unstable/volatile”, “backwards & inferior”, “animalistic”, “unwarranted”.
No one can tell me “but are most men at war/raided”. The answer is an emphatic Yes. Both within and outside of the Anglosphere.
Yes this happens to even White Cisheterosexual Able-bodied Men. No it does not discount what happens to persons left behind or not perceived as any of the above, nor vice versa.
Look at how white cis women especially, weaponise the popular notion that men do not face oppression for being men, by rallying the crowds to target and victimise intersectional masculinity. White womanisms, White Woman Tears and dogwhistles work so effectively for a reason. By encouraging the deportations, systemic disenfranchisement, invasions of other countries; which would typically see severe depletions in especially, the men.
And on the topic of war; look at how BIPOC men are typically at a severe disadvantage [in this post].
The patriarchy holds a view of ALL men which is contextually and conditionally privileged, not absolutely.
The patriarchy is sexist in many forms if we are to recognise there are more genders and sexes than the cisbinary woman. And we should at this point, be able to recognise that the Anglosphere’s cisbinary is inherently raced as white, able-bodied, middle-class and cisheteronormative.
If this were extrapolated to other countries, you may replace white with the relevant ethnic or religious dominant group.
