Trans+Perspective+in+Thailand

=Introduction to Trans Perspective in Thailand = toc

The Western viewpoint of the transgender experience often focus on a more binary system of moving from one gender to another versus the more Eastern experience of a third gender. In addition to this perspective, Muntarbhorn (2005) found that the people of Thailand’s origin story include space for males, females and kathoey (third gender). Ocha and Earth (2012) discuss the fact that in Thailand, Thai language does not currently have a word for transgender in the same respect that exists in Western culture. According to their findings, kathoey refers to male contravening gender role expectations and that using the word ‘trans’ still reduces the amount of genders from three to two. Winter (2006) found that people who identify as third gendered often were raised in female headed households where feminine gender roles were dominant. Winter’s (2006) sample reported early identification of gender and often began using feminine pronouns and language in their mid teens, practicing more feminine dress and hair by late teens and pursuing hormones and surgery by their early 20’s. In Thailand, surgical modification is only one of the possible options for transition, where as some people are content with living outside of male and female and in the realm of kathoey. In addition to people who identify as kathoey, there are several other identities in Thailand that exist outside of the gender binary including sao praphet sorng and phu-ying. == == =Differentiation Between Trans Identities =

The literature demonstrates several different definitions in Thailand that describe the identities that would be called male to female (MTF) or trans women in the United States. Some of the women identify as kathoey, or any gender presentation that aligns with male contravening gender roles, sao praphet sorng, or “second kind of woman” or make the effort to fully transition to be a phu-ying, or “natural woman” (Winter, 2006). Due to the fact that Thai language does not have a direct translation of ‘transgender’ it is interesting to explore the identities and language that is used to describe those who identify as MTF. Along with the varying labeled identities, the surgical progression of a natal male to a kathoey or sao praphet sorng varies as well. Some people pursue complete transition from natal male to phu-ying while others are completely comfortable living in a semi-assigned state (i.e. vagina but no breasts or breasts and a penis) (Ocha & Earth, 2012).

In Thailand, the sex industry drives a fluidity of sexuality among sex workers but partially responsible for creation of new gender and sexuality roles (Ocha, 2012). Thailand boasts elaborate [|cabarets] where people who identify as kathoey and sao praphet sorng. In addition to the cabarets, the sex work industry allows for men who identify, as heterosexual, to play with a person whose appearance is that of a natal female but may not be. Kathoeys and sao praphet sorng usually identify as attracted to men, either straight or gay, and may engage as the receptive or penetrative partners (Ocho, 2012). Together, straight men, gay men and kathoeys form a new emerging gender system in Thailand (Nanda, 2000).



=Intercultural Considerations = Kathoeys and sao praphet sorngs function as a part of society in cities like [|Bangkok, Thailand.] Often regarded as excellent performers, their place in society is not one of ridicule but of performance, and is often compared to Butler’s (1988) theory that gender is performed, not something that is. The distinction of language in Thailand, outside of the Western idea of transgender, separates kathoeys from the idea that gender is binary construct and their identities are valued in society.

__The following has been added by Mavissa Beach __
=Introduction to Kathoeys = With over 500,000 male-to-female transwomen, Thailand has one of the largest populations of transgender people in the world. The male-to-female transgender population in Thailand are referred to as kathoeys (Winter, 2006 ). In Thailand kathoeys are not thought of as transgender, but as the third gender due to Ancient Thai mythology (Winter, 2006). Thai mythology posits that there was a woman with three children: a boy, a girl, and a third gender. Kathoeys are thought to be this third gender which is why they are accepted in Thai Culture. =Kathoeys within Society =

Kathoey's are very visible wit hin society ( Tangmunkongvorakul et al., 2010 <span style="font-family: Arial,Helvetica,sans-serif;">), and if you have visited Thailand, chances are you have come into contact with one. They are waitresses, hostesses, bartenders, receptionists and many other customer service roles. They can also be found in government roles as well as the sex industry which will be discussed later. It is also important to note that there are conflicting reports within the literature about they types of jobs that kathoeys have. Some sources have stated that they are found in all industries while others have stated that the majority can only find sex work so With such high visibility within society, social influences due have an impact on the men who become kathoeys. As referenced above, Sam Winter (2006) found that homes "rich in females" (p.21) greatly influenced the transitions to kathoey, with a fifth of participants citing more than one kathoey in their household. =<span style="font-family: Arial,Helvetica,sans-serif;">The Dark Side of Being a Kathoey =

<span style="font-family: Arial,Helvetica,sans-serif;">While kathoeys are very visible within society and are accepted as part of the culture, life is still <span style="font-family: Arial,Helvetica,sans-serif;">not easy for all kathoeys. Not everyone's family is accepting of their decision to transition. Winter (2006) interview almost 200 kathoeys and found that a significant number of them had grim outlooks for their future. When asked where they saw themselves at 50 several of them stated that they either could not see themselves at that age or they would probably be dead. A surprising amount of participants also responded that at age 50 they saw themselves as living as men. This revelation was very interesting because all of the participants stated that they knew from an early age that they were not in the right body and over half of participants were on hormone treatments and/or had had gender reassignment surgeries. There has not been much research done on older kathoeys and this could explain the want to go back to living as male.

=<span style="font-family: Arial,Helvetica,sans-serif;">Kathoeys as Sex Workers = Kathoeys engage in sex work to meet their economic needs (Ocha & Earth, 2012; Tangmunkongvorakul et al., 2010). It can be hard for Kathoeys to find work so many have resorted to sex work to support themselves (Tangmunkongvorakul et al., 2010). Funds from their work are also used to repair relationships within their families. Kathoeys whose families are not accepting will send their wages to their families in hopes that they will one day accept them (Tangmunkongvorakul et al., 2010).



There are two types of sex workers or KSW: street sex workers and bar/club workers. Street sex workers are looked down on because they work on the streets, make less money, and are more susc eptible to HIV and other STIs (Tangmunkongvorakul et al., 2010). Streetworkers are more susceptible to STIs because condoms for them are negotiable, as it is up to their suitors to carry condoms. Street sex workers also use the lack of condoms to the their advantage as they charge more for those who do not have them (Tangmunkongvorakul et al., 2010). Bar/ Club sex workers are the high end sex workers. They make more than the street workers, are required to get tested for HIV and other STIs, and require their suitors to wear condoms (Tangmunkongvorakul et al., 2010).

=<span style="font-family: Arial,Helvetica,sans-serif;">References =

Boughton, S. (2006). Why GRS? Why thailand?. Transgender Tapestry, (111), 21-24.

<span style="font-family: Arial,Helvetica,sans-serif;">Butler, J. (1988). Performative Acts and Gender Constitution: An Essay in Phenomenology and Feminist Theory. Theatre Journal, 40, (4) 519-531. Retrieved from http://links.jstor.org/sici?sici=0192-2882%28198812%2940%3A 4%3C519 %3APAAGCA%3E2.0.CO%3B2-C.

Gooren, L. J., Sungkaew, T., & Giltay, E. J. (2013). Exploration of functional health, mental well-being and cross-sex hormone use in a sample of Thai male-to-female transgendered persons (kathoeys). Asian Journal Of Andrology, 15(2), 280. doi:10.1038/aja.2012.139

<span style="font-family: Arial,Helvetica,sans-serif;">Nanda, S. (2000). Gender diversity: Crosscultural variations. Long Grove, IL: Waveland Press, Inc.

<span style="font-family: Arial,Helvetica,sans-serif;">Ocha, W. (2012). Short report: Transsexual emergence: Gender variant identities in Thailand. Culture, Health & Sexuality, 14 (5). 563-575. doi: http://dx.doi.org/10.1080/13691058.2012.672653.

<span style="font-family: Arial,Helvetica,sans-serif;">Ocha, W. & Earth, B. (2012). Identity diversification among transgender sex workers in Thailand’s sex tourism industry. Sexualities, 16 (1/2) 195-216. doi:10.1177/1363460712471117.

Tangmunkongvorakul, A., Banwell, C., Carmichael, G., Utomo, I., & Sleigh, A. (2010). Sexual identities and lifestyles among non-heterosexual urban Chiang Mai youth: Implications for health. Culture, Health & Sexuality, 12(7), 827-841 15p. doi:10.1080/13691058.2010.499150

ten Brummelhuis, H. (1999). Transformations of Transgender. Journal Of Gay & Lesbian Social Services, 9(2/3), 121. doi:10.1300/J041v09n02_06.

<span style="font-family: Arial,Helvetica,sans-serif;">Winter, S. (2006). Thai transgenders in focus: Their beliefs about attitudes towards and origins of transgender. International Journal of Transgenderism, 9 (2) 47- 62. doi: 10.1300/J485v09n02_06.

<span style="font-family: Arial,Helvetica,sans-serif;">Winter, S. (2006). Thai transgenders in focus: Demographics, transitions and identities. International Journal of Transgenderism, 9 (1) 15-27. doi: doi:10.1300/J485v09n01_03.