{"title":"Review of Leap (2020): Language Before Stonewall: Language, Sexuality, History","authors":"P. Onanuga","doi":"10.1075/japc.00098.ona","DOIUrl":"https://doi.org/10.1075/japc.00098.ona","url":null,"abstract":"","PeriodicalId":43807,"journal":{"name":"Journal of Asian Pacific Communication","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-11-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45178246","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Mega Subekti, Aquarini Priyatna, A. Adipurwawidjana
The popularity of Mimi Peri as a queer micro-celebrity on Instagram shows a paradox in the Indonesian digital society, widely known for being very heteronormative towards gender and sexual identities. Despite the controversy over their queer performance and identity, Mimi Peri’s positive image as a “kind-hearted” and funny micro-celebrity managed to attract the attention of 1.9 million followers on Instagram. By using a virtual ethnographic paradigm within the framework of queer studies, this research examines how queer performativity in the @mimi.peri Instagram account during the periode between 2017 and 2018 presented and related to the Camp strategy. Switching their virtual identity, playing a role as a “female fairy”, parodying, and representing it as a comic figure have been identified as Mimi Peri’s practice and strategy to effectively gain the attention and acceptance of their followers. While there are established assumptions of queer subjects as fun and funny, we also argue that the strategy to commodify their comical performance can be seen as a form of negotiation to the predominant gender norms on Instagram.
{"title":"Queering gender in Indonesian Instagram","authors":"Mega Subekti, Aquarini Priyatna, A. Adipurwawidjana","doi":"10.1075/japc.00096.sub","DOIUrl":"https://doi.org/10.1075/japc.00096.sub","url":null,"abstract":"\u0000The popularity of Mimi Peri as a queer micro-celebrity on Instagram shows a paradox in the Indonesian digital society, widely known for being very heteronormative towards gender and sexual identities. Despite the controversy over their queer performance and identity, Mimi Peri’s positive image as a “kind-hearted” and funny micro-celebrity managed to attract the attention of 1.9 million followers on Instagram. By using a virtual ethnographic paradigm within the framework of queer studies, this research examines how queer performativity in the @mimi.peri Instagram account during the periode between 2017 and 2018 presented and related to the Camp strategy. Switching their virtual identity, playing a role as a “female fairy”, parodying, and representing it as a comic figure have been identified as Mimi Peri’s practice and strategy to effectively gain the attention and acceptance of their followers. While there are established assumptions of queer subjects as fun and funny, we also argue that the strategy to commodify their comical performance can be seen as a form of negotiation to the predominant gender norms on Instagram.","PeriodicalId":43807,"journal":{"name":"Journal of Asian Pacific Communication","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45764772","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This case study focuses on the educational materials created by an NGO drop-in centre for the queer/questioning community in a Cambodian city. These materials consist of bilingual posters (English and Khmer) on display at the centre which provide explanations to those who make use of this space about diverse gender/sexual identities (LGBTQ+), as well as online resources featured on the NGO’s website/social media that raise awareness of these issues at both local and global levels. The study seeks to gain critical insight into the use of certain linguistic resources for sexuality education at this site of instruction. To do so, we present a multimodal discourse analysis of a sample of the materials, together with an analysis of metapragmatic reflections drawn from interviews conducted with the centre’s director. We therefore attend to how multilingual linguistic resources, and other semiotic forms, are being used to foster and shape knowledges about gender and sexualities at this site of community engagement, and how a metapragmatic negotiation of these knowledges in the interview reveals identity work that impacts these linguistic choices and their potential effects.
{"title":"Negotiating the language of gender and sexuality","authors":"Benedict J. L. Rowlett, Putsalun Chhim","doi":"10.1075/japc.00095.row","DOIUrl":"https://doi.org/10.1075/japc.00095.row","url":null,"abstract":"\u0000This case study focuses on the educational materials created by an NGO drop-in centre for the queer/questioning community in a Cambodian city. These materials consist of bilingual posters (English and Khmer) on display at the centre which provide explanations to those who make use of this space about diverse gender/sexual identities (LGBTQ+), as well as online resources featured on the NGO’s website/social media that raise awareness of these issues at both local and global levels. The study seeks to gain critical insight into the use of certain linguistic resources for sexuality education at this site of instruction. To do so, we present a multimodal discourse analysis of a sample of the materials, together with an analysis of metapragmatic reflections drawn from interviews conducted with the centre’s director. We therefore attend to how multilingual linguistic resources, and other semiotic forms, are being used to foster and shape knowledges about gender and sexualities at this site of community engagement, and how a metapragmatic negotiation of these knowledges in the interview reveals identity work that impacts these linguistic choices and their potential effects.","PeriodicalId":43807,"journal":{"name":"Journal of Asian Pacific Communication","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49048549","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Jonalou S. Labor, Christian Jaycee Samonte, N. D. Bana
Gay men and the bakla in the Philippines have long battled invisibility that any chance to perform their gendered identities is a welcome gamble and opportunity to self-represent and be visible. This study looked into the nature of self-representation among gay and bakla in dating applications and how these representations become source of tensions in the LGBTQ+ community. In this study, ten gay men and ten bakla were interviewed to construct their self-representations and unearth the reasons why such presentations are enacted in the dating apps. Findings showed that gay men displayed heteronormative gay masculinity. Further, most of the bakla self-censored their profiles to get matches and dates. There were some bakla, however, who refused invisibility and used the apps as space for showing their authentic gender identity. Results of this study also identified the role of technology in enabling masculine idealizations that emphasize hegemonic masculinity while reinforcing bakla invisibility.
{"title":"Othering within the gay dating community?","authors":"Jonalou S. Labor, Christian Jaycee Samonte, N. D. Bana","doi":"10.1075/japc.00094.lab","DOIUrl":"https://doi.org/10.1075/japc.00094.lab","url":null,"abstract":"\u0000 Gay men and the bakla in the Philippines have long battled invisibility that any chance to\u0000 perform their gendered identities is a welcome gamble and opportunity to self-represent and be visible. This study looked into the\u0000 nature of self-representation among gay and bakla in dating applications and how these representations become\u0000 source of tensions in the LGBTQ+ community. In this study, ten gay men and ten bakla were interviewed to\u0000 construct their self-representations and unearth the reasons why such presentations are enacted in the dating apps. Findings\u0000 showed that gay men displayed heteronormative gay masculinity. Further, most of the bakla self-censored their\u0000 profiles to get matches and dates. There were some bakla, however, who refused invisibility and used the apps as\u0000 space for showing their authentic gender identity. Results of this study also identified the role of technology in enabling\u0000 masculine idealizations that emphasize hegemonic masculinity while reinforcing bakla invisibility.","PeriodicalId":43807,"journal":{"name":"Journal of Asian Pacific Communication","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-08-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47462747","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Amele language of Papua New Guinea is one of many Trans-New Guinea languages spoken in Papua New Guinea. Amele has a negator ‘qee’ (‘q’ represents a voiced dorso-labiovelar plosive), which follows the element negated. Yet, while having verb conjugations for persons and numbers, Amele has no negative conjugation in the present tense. Typologically, some other languages, for example, Finnish, also exhibit negative conjugations of verbs, but these behaviors of the negations differ in interesting ways. This contrastive study investigates the negation of grammars in Amele (Papua New Guinea) and Finnish (Finland, Uralic), by comparing negative particles and negative verb conjugations in both of these languages, while clarifying their morphological behaviors. As such, the study describes Amele’s and Finnish’s positive-negative and present/past distinctions through their verbal morphologies and through their functional markedness in past tenses, ultimately observing these functional points in the languages.
{"title":"Negation during communication in Amele","authors":"M. Nose","doi":"10.1075/japc.00083.nos","DOIUrl":"https://doi.org/10.1075/japc.00083.nos","url":null,"abstract":"\u0000The Amele language of Papua New Guinea is one of many Trans-New Guinea languages spoken in Papua New Guinea. Amele has a negator ‘qee’ (‘q’ represents a voiced dorso-labiovelar plosive), which follows the element negated. Yet, while having verb conjugations for persons and numbers, Amele has no negative conjugation in the present tense. Typologically, some other languages, for example, Finnish, also exhibit negative conjugations of verbs, but these behaviors of the negations differ in interesting ways. This contrastive study investigates the negation of grammars in Amele (Papua New Guinea) and Finnish (Finland, Uralic), by comparing negative particles and negative verb conjugations in both of these languages, while clarifying their morphological behaviors. As such, the study describes Amele’s and Finnish’s positive-negative and present/past distinctions through their verbal morphologies and through their functional markedness in past tenses, ultimately observing these functional points in the languages.","PeriodicalId":43807,"journal":{"name":"Journal of Asian Pacific Communication","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-08-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42208305","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Language and Islam in the Asian Pacific","authors":"Ali H. Al-Hoorie","doi":"10.1075/japc.00079.edi","DOIUrl":"https://doi.org/10.1075/japc.00079.edi","url":null,"abstract":"","PeriodicalId":43807,"journal":{"name":"Journal of Asian Pacific Communication","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-08-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45133560","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Throughout antiquity, the Chittagong Hill Tract was a sparsely populated region. This population increased with the immigration of different speech communities, thus changing its linguistic mosaic, and creating conditions for language contact between vernacular Bangla and between its ancestral Indo-Aryan variety Pali, the superstrate, and the Tibeto-Burman variety, the substratum. In the changing language contact situation, language contact involved various phenomena, such as language maintenance, the creation of new contact languages, i.e. pidgins and creoles as well as the acquisition and integration into a dominant L2. Through this language contact, the processes of language contact have had particular linguistic, social, and political outcomes that have shaped the region. The linguistic outcomes include lexical borrowing, calquing, and structural convergence, as well as the creation of a new contact language combining both the Indo-Aryan vernacular and Tibeto-Burman vernacular. This paper discusses these outcomes, and describes that changes in the social and political makeup of the region have ultimately led to language change. The study argues that linguistic change appears at present in several ways: The lexical makeup, phraseology and syntactic structure of Indo-Aryan varieties spoken by the Tibeto-Burman speech communities; pidgins including Chakma and Tanchangya which have emerged from contact between the Indo-Aryan variety and the Arakanese vernacular; a Tibeto-Burman pidgin which has emerged from contact between the superstrata Marma and the substrates Chak, Khumi, and Kheyang, which are spoken by the Marma, Chak, Khumi, and Kheyang ethnicities. Ultimately, the study presents that these social and linguistic outcomes have manifested themselves in the form of bilingualism and so code-mixing, and where the political outcomes of language contact have forged the political makeup of the Chittagong Hill Tract to bring the region to become one part of the larger political superstructure of Bangladesh.
{"title":"Language contact across ethnic boundaries","authors":"R. Faquire","doi":"10.1075/japc.00089.faq","DOIUrl":"https://doi.org/10.1075/japc.00089.faq","url":null,"abstract":"\u0000Throughout antiquity, the Chittagong Hill Tract was a sparsely populated region. This population increased with the immigration of different speech communities, thus changing its linguistic mosaic, and creating conditions for language contact between vernacular Bangla and between its ancestral Indo-Aryan variety Pali, the superstrate, and the Tibeto-Burman variety, the substratum. In the changing language contact situation, language contact involved various phenomena, such as language maintenance, the creation of new contact languages, i.e. pidgins and creoles as well as the acquisition and integration into a dominant L2. Through this language contact, the processes of language contact have had particular linguistic, social, and political outcomes that have shaped the region. The linguistic outcomes include lexical borrowing, calquing, and structural convergence, as well as the creation of a new contact language combining both the Indo-Aryan vernacular and Tibeto-Burman vernacular. This paper discusses these outcomes, and describes that changes in the social and political makeup of the region have ultimately led to language change. The study argues that linguistic change appears at present in several ways: The lexical makeup, phraseology and syntactic structure of Indo-Aryan varieties spoken by the Tibeto-Burman speech communities; pidgins including Chakma and Tanchangya which have emerged from contact between the Indo-Aryan variety and the Arakanese vernacular; a Tibeto-Burman pidgin which has emerged from contact between the superstrata Marma and the substrates Chak, Khumi, and Kheyang, which are spoken by the Marma, Chak, Khumi, and Kheyang ethnicities. Ultimately, the study presents that these social and linguistic outcomes have manifested themselves in the form of bilingualism and so code-mixing, and where the political outcomes of language contact have forged the political makeup of the Chittagong Hill Tract to bring the region to become one part of the larger political superstructure of Bangladesh.","PeriodicalId":43807,"journal":{"name":"Journal of Asian Pacific Communication","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-08-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47506975","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Wayang Kulit performance, the art of shadow puppetry, has long embodied and conveyed political and secular voice throughout South and Southeast Asia, significant for the maintenance of cultural heritage. Throughout Malaysia’s modern history, Wayang as a dominant medium of education has mediated shifts in language ideologies and socialization, to the extent where changes to the Wayang correlate highly with changes to the Malay language. In the 1980s, the Malaysian government sought to attack and hence curtail Wayang performance, and to obscure its lineage, claiming that the Wayang defiles Islam and Malaysia as an Islamic state. The government sought to discontinue the Wayang, or at least to alter it significantly, and to persecute its adherents. With its attempts to mobilize the economy through neoliberal politics and the adoption of new non-poetic language registers, the Malaysian government altered Malaysian vernacular, cultural practices, and ideologies. Yet, little scholarly work, particularly through an Anthropological lens, has discussed the correlations and influences to these shifts. This paper addresses the significance of Wayang Kulit to the Malay language, that is, its contiguity with standardized language and vernacular, its semiotic complexities during performance and in larger society, and its junctures with Malaysian politics. The study unearths changes in the Wayang, its stylizations, symbolisms and performativities, in the latter 20th century, where these changes have aligned with cultural and language shifts, yet which the government has legitimated as pro Islamic and neoliberal. The data set includes a multi year ethnography of the Wayang, and a corpus of discussions, documentations, and scripts of Wayang performances and narratives.
{"title":"Malay, in the shadows","authors":"Michael Hadzantonis","doi":"10.1075/japc.00084.had","DOIUrl":"https://doi.org/10.1075/japc.00084.had","url":null,"abstract":"\u0000 Wayang Kulit performance, the art of shadow puppetry, has long embodied and conveyed political and secular voice throughout South and Southeast Asia, significant for the maintenance of cultural heritage. Throughout Malaysia’s modern history, Wayang as a dominant medium of education has mediated shifts in language ideologies and socialization, to the extent where changes to the Wayang correlate highly with changes to the Malay language. In the 1980s, the Malaysian government sought to attack and hence curtail Wayang performance, and to obscure its lineage, claiming that the Wayang defiles Islam and Malaysia as an Islamic state. The government sought to discontinue the Wayang, or at least to alter it significantly, and to persecute its adherents. With its attempts to mobilize the economy through neoliberal politics and the adoption of new non-poetic language registers, the Malaysian government altered Malaysian vernacular, cultural practices, and ideologies. Yet, little scholarly work, particularly through an Anthropological lens, has discussed the correlations and influences to these shifts.\u0000 This paper addresses the significance of Wayang Kulit to the Malay language, that is, its contiguity with standardized language and vernacular, its semiotic complexities during performance and in larger society, and its junctures with Malaysian politics. The study unearths changes in the Wayang, its stylizations, symbolisms and performativities, in the latter 20th century, where these changes have aligned with cultural and language shifts, yet which the government has legitimated as pro Islamic and neoliberal. The data set includes a multi year ethnography of the Wayang, and a corpus of discussions, documentations, and scripts of Wayang performances and narratives.","PeriodicalId":43807,"journal":{"name":"Journal of Asian Pacific Communication","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-08-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45762553","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Prolung Khmer (ព្រលឹងខ្មែរ, meaning “Khmer Soul” or “Khmer Spirit”), is a culturally salient ideological discourse found in modern Cambodian culture in the homeland and the diaspora. Prolung Khmer draws on symbols and practices from Cambodia’s 2000-year cultural heritage, linking Khmer history, religion, language, the arts, and socio-political relationships in an essentialized ideology of Khmer culture. Using a genealogical analysis, this article traces the historical development of Prolung Khmer from earliest times to the present with examples from Cambodia and the diaspora. We argue that through its use, Prolung Khmer delineates, historicizes, and naturalizes what it means to be Khmer in the homeland and the diaspora.
{"title":"Communicating time, place, and history","authors":"Susan Needham, Karen Quintiliani","doi":"10.1075/japc.00082.nee","DOIUrl":"https://doi.org/10.1075/japc.00082.nee","url":null,"abstract":"\u0000\u0000 Prolung Khmer (ព្រលឹងខ្មែរ, meaning “Khmer Soul” or “Khmer Spirit”), is a culturally salient ideological discourse found in modern Cambodian culture in the homeland and the diaspora. Prolung Khmer draws on symbols and practices from Cambodia’s 2000-year cultural heritage, linking Khmer history, religion, language, the arts, and socio-political relationships in an essentialized ideology of Khmer culture. Using a genealogical analysis, this article traces the historical development of Prolung Khmer from earliest times to the present with examples from Cambodia and the diaspora. We argue that through its use, Prolung Khmer delineates, historicizes, and naturalizes what it means to be Khmer in the homeland and the diaspora.","PeriodicalId":43807,"journal":{"name":"Journal of Asian Pacific Communication","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-08-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45642539","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This study documents onomatopoeia of laughter in Chinese comics and their Japanese translations, by comparing the translation of Chinese laughter onomatopoeia into Japanese laughter onomatopoeia and then by observing and analyzing the sentence-ending particle. The study ultimately seeks to examine the similarities and differences between two languages as their laughter onomatopoeia discourse markers. The results indicate that the onomatopoeia of laughter appears in both languages to describe social and aggressive laughter through discourse markers that advance the flow of conversation. In Chinese face threatening contexts, speakers generally use the onomatopoeia of laughter, where in the Japanese context, speakers largely resort to using a sentence-ending particle, and in the process to alleviate embarrassment.
{"title":"Chinese and Japanese ‘laughter’ onomatopoeia","authors":"Xia Yihui","doi":"10.1075/japc.00085.yih","DOIUrl":"https://doi.org/10.1075/japc.00085.yih","url":null,"abstract":"\u0000This study documents onomatopoeia of laughter in Chinese comics and their Japanese translations, by comparing the translation of Chinese laughter onomatopoeia into Japanese laughter onomatopoeia and then by observing and analyzing the sentence-ending particle. The study ultimately seeks to examine the similarities and differences between two languages as their laughter onomatopoeia discourse markers. The results indicate that the onomatopoeia of laughter appears in both languages to describe social and aggressive laughter through discourse markers that advance the flow of conversation. In Chinese face threatening contexts, speakers generally use the onomatopoeia of laughter, where in the Japanese context, speakers largely resort to using a sentence-ending particle, and in the process to alleviate embarrassment.","PeriodicalId":43807,"journal":{"name":"Journal of Asian Pacific Communication","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-08-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43147060","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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