『Art Of Photography』vol. 1 no. 3 「Lonesome」

Posted on September 30, 2010 commentaires

『Art Of Photography』, un bien beau titre pour un magazine cochon gay ! Enfin coquin plutôt, les modèles ont beau (et sont beaux) prendre des poses un peu ridicules, pas de vulgarité, et on ne voit jamais de bite (ne soyez pas déçus !). En effet, cette revue thaïlandaise oscille entre magazine érotique lambda, photo arty et beefcake.
Après la première édition, limite catalogue de La Redoute, et la seconde, un peu plus correcte avec ses jolis portraits, ce troisième numéro est prometteur. Le modèle est juvénile comme chez Larry Clark, les photos moins gnangnan (ou plan-plan ou cucul), certaines très évocatrices, d'autres pas du tout, la maquette toujours minimale. Avec tout ça, on imagine mieux la direction vers laquelle le titre pourrait s'orienter... un Purple Sex très soft, j'précise, à quand la pose super-sexe-fashion-arty : le pont à poil !?
Je ne sais pas s'il y a un site alors pour plus d'info, voir sur MagazineDee.com.


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BEAST 비스트 「숨」


BEAST 「숨」【Breath】- extrait de『Mastermind』sorti le 30 septembre 2010.

Elle est con la choré !
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Ayumi Hamasaki 浜崎 あゆみ 「Virgin Road」

Posted on September 29, 2010 commentaires

Ayumi Hamasaki 「Virgin Road」 - sorti le 29 septembre 2010.

Ayu fait un clip et se trouve un mari !

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AMWE アムウィ 「Girls And Boys」


AMWE 「Girls And Boys」 - extrait de『GIRLS』sorti le 29 septembre 2010.

La japonaise la plus branchée du moment. Vous aurez reconnu le fameux morceau de...
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Jung Yunho 정윤호『W』

Posted on September 28, 2010 commentaires

Yunho (ou U-Know) de DBSK (ou TVXQ ou Tohoshinki) pour le『W』magazine de septembre 2010.


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Ryan Thom 「Sinfully Gaysian」

Posted on September 23, 2010 commentaires
Ethnicity and sexuality in the Village

It’s summer in Montreal, and I am spending what passes as a typical evening in the Village for me – which is to say, I am swirling in the pulsing sea of a gay nightclub, to the heartbeat pulse of yet another Lady Gaga remix. I’ve been a fairly regular clubgoer since the tender age of fifteen and despite the many issues of racism, sexism, and discrimination that are blatantly apparent in the multitude of gay communities that exist from city to city, the call of the Village – any Village, from Vancouver’s Davie, to New York’s Greenwich, to our own dear Village Gai – still holds more than a trace of a siren song for me. Beneath the rainbow banners, I imagine I have agency at last. I can be whoever I want: pretty boy, princess, biker guy, drag queen, mysterious, wild, androgynous, fabulous and fancy-free, femme, butch. Anything I want to be, I can be.

I am looking for sex, for sin. And just as I am riding high on a wave of self-affirmation, full of confidence in my own sexuality, a lean, muscle-bound, shirtless white man sashays up to me, grabs my hips, and whispers in my ear, “Hey baby… I’m really into Asians.”

And this one little sentence is enough to send my self-esteem plummeting into freefall.

The interaction and intersection between sexuality and ethnicity is a phenomenon that all too often falls by the wayside in mainstream discourse on sex – and I’m not just talking about academic literature. Television shows like 「Queer As Folk」 and the more recent 「Glee」, chick-lit magazines like『Cosmo』and『Elle』, even the music videos of the village goddess herself, Lady Gaga, are all examples of popular media riddled with overt and subliminal messages about sex, none of which address the issue of race seriously.

Instead, media consumers are treated to oh-so-tongue-in-cheek representations of people of colour as typified representations of hypersexual, sexually stunted, or otherwise ridiculous stock characters. Take the recent pop-music prime-time television sensation 「Glee」, for example: the people of colour in the main cast comprise a busty, “sassy” black female, a self-effacing Asian wallflower who purposefully puts on a stutter to keep people at a distance, and a boy who is actually referred to on-screen as “Other Asian.” Not one of these characters is given a functional – or even prolonged – sexual relationship in the first season, while white-as-snow characters Rachel and Finn go through a dramatic exploration of teenage relationships histrionic enough to bore even a seasoned soap opera buff. But then, much of 「Glee」’s humour seems to be slyly aware of the racial marginalization present in the show (“Other Asian”? Really?), so that must make it excusable. After all, where would televized humour be if non-white characters were given complex, nuanced sexual lives? Or full personhood? It’s probably better to leave “Other Asian” in his safe, no-name brand, nonsexual box.

Scratch the surface of racism in television, and one will almost always find roots in real-life institutions. McGill students don’t even need to leave campus. Sinfully Asian – from which yours truly shamelessly stole the title of this article – is a popular eatery on campus that offers a wide range of Asian culinary experiences, from Vietnamese noodles, to crunchy chow mien, to sushi. Don’t get me wrong – I’m as addicted to those fake Chinese dishes as much as the next tom-yum soup guzzling, bubble-tea-swilling person. The name, though, sticks in my throat just a little. Sinfully Asian? Is there just so much Asian in one place that it’s… sinful? “It’s because Asians are exotic and dangerous,” says Medical Anthropology major Lisa Michfield, with a sly wink. “When they aren’t doing math or playing the piano, they’re having great, big Asian orgies and licking sweet-and-sour sauce off of each other. Obviously.” I have to laugh; it’s funny not so much because it’s ridiculous, but because, in my experience, this is fairly close to the way a great deal of the general public seems to view my ethnicity.

What this translates to in terms of day-to-day (or night-to-night) interaction in the bars and clubs of not only the Village or Montreal, but Western urban environments in general, is the marginal polarization of “outside” (translation: non-white) ethnicities. In plain terms, as an Asian gay man, I am all too often limited to certain roles: the non-sexual sidekick to my white friends (I have been turned down for a dance or date by guys who, with great gentleness say, “Don’t be hurt. I’m just not attracted to Asians, that’s all,”) or that of exotic Oriental fetish, a jester in the sexual court of nightclubs, fodder for the rice queens.

That minority ethnicities are marginalized in North America is hardly a new revelation: for years, the concept that I am a member of a “model minority” – the “smart, hardworking Asians” – has been hammered into me, resulting in my now mostly useless skills in the areas of classical piano and mental calculation of five-digit sums. That my perceived personhood, and that of hundreds of thousands of North American people of colour, is limited to caricature and stereotype, is something that every “child of colour” learns intuitively, usually around the age of three.

What is particularly heinous to me, however, is that even in supposedly “safer spaces” like the Village, even so intimate and private a realm as sexuality is still dominated by racism and race-awareness. As queer Canadian-born Asian writer Andy Quan puts it, “How about being Asian and gay without apology, without having to explain myself?”

The marginalization of ethnic minorities is particularly evident in pornography; many porn sites have a specific section dedicated to “Asian movies,” wherein male and female Asian actors “act the role of the mythologized geisha or ‘good wife’ as fantasized in the mail-order bride business,” as cultural studies writer Richard Fung puts it in his paper, 「Looking for My Penis: The Eroticized Asian in Porn」.

Now, what people watch in their own time doesn’t particularly concern me. What does concern, anger, and insult me is when people in a sexualized space like a bar or club expect me to live up to their fantasies because of the shape of my eyes or the colour of my skin.

Mike George, a McGill student and good friend of mine, gay and half-Asian, takes a decidedly more optimistic stance on what he calls “the whole race shebang”. “If it gets me cute guys, then why should I worry about my ethnicity?” he says. “It’s a part of me, and I’m proud of it. These stereotypes are something that everyone has to work with, and we can embrace the parts that we want to. Of course my sexuality would be perceived differently if I were white – but that doesn’t mean it would be better, or that my freedom is more limited than anyone else’s. Hey, being Asian is hot, and everyone knows it!”

And he has a point. The line between stereotype and cultural self-identification is easily blurred, especially when the word “exoticism” seems to entail desirability. Is it indeed possible to reclaim aspects of the Asian stereotype so that I am sexually empowered, instead of oppressed, by it? Furthermore, is this something that people of colour can or should aspire to?
Writer Tom Waugh points out that the Asian male body is often used in gay porn “in the same way that lesbianism is used in heterosexual porn,” an apt assessment that seems particularly relevant to this question. In pornography then, the perceived hypersexuality of the Asian character exists only as kink, a fetish for the gratification of white males. Extrapolate that fiction to a sexual arena in real life, and the difficulty of using this stereotype of the Asian whore in an empowering manner becomes clear – because my ethnicity is not a kink. The white man who has sex with me and then exclaims rapturously that “you Asians are so smooth” is, in effect, reducing my personhood in the same way that 「Glee」 reduces that of Other Asian’s. My name is irrelevant, my sexual experiences meaningless. All that matters is that I am smooth and almond eyed and probably a samurai, and all of this is only important because it pleases him.

It’s kind of hard to derive any empowerment from that paradigm.

“I’d say that ethnic identity and ethnic stereotyping are very different things,” Fung wrote in an email interview. “However, these two can often become confused as those of us living in the diaspora can often only perceive our ethnicity in the broadest strokes. I long ago stopped trying to define what about me is Chinese, Trinadadian, or Canadian.” In other words, rejecting the sexual stereotype that people can attach to my body is not equivalent to rejecting my ethnic identity. Moreover, only I can decide what my identity is – and I don’t have to decide if I don’t want to.

So what, then, are people of colour who want to be viewed as complex, sexually nuanced persons to do? What recourse does a little gaysian boy, out in the Village for sex and sin, have?

I’m really into Asians,” says the shirtless white guy. He has put his lips on my neck, and his hips are beginning to brush against mine. I reach up, take his face in my hands. Raise his eyes to mine so that he looks at me, really looks, for the first time. I smile.

“I’m really not into racists.”

I turn around, and this time it’s my turn to sashay – I sashay away.

It’s summer in Montreal, and the club is full of the scent of smoke and sweat. The air tastes like pennies. Once again, I am swirling in the nightclub’s sea, swinging my hips to the heartbeat pulse. Listening to the Village sing its siren song, anything you want to be, you can be, biker, gay boy, princess, queen, sexy, sinful – anything you want to be, you can be.

Author: Ryan Thom/Date: September 23, 2010/Source: http://www.mcgilldaily.com/2010/09/sinfully_gaysian/
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Film Rattapoom ฟิล์ม รัฐภูมิ feat. Jea 제아 「Face 2 Face」

Posted on September 11, 2010 commentaires

Film Rattapoom feat. Jea 「Face 2 Face」 - sorti le 11 septembre 2010.

Collaboration du thaïlandais, Film Rattapoom, et de la coréene, Jea des Browned Eyed Girls. Oui, c'est déjà la troisième fois qu'on l'écrit dans ce court post. Sympa !
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2NE1 투애니원 「Can't Nobody」

Posted on September 09, 2010 commentaires

2NE1 「Can't Nobody」 - extrait de『To Anyone』sorti le 9 septembre 2010.

Tout est bien : la chanson, le clip, les filles, la choré, le chien... Chinko ! Les looks : beaucoup de Jeremy Scott, dont le Skeleton Tracksuit (Adidas Originals by Originals Jeremy Scott), et aussi les Pointed Cat Eye Sunglasses (Alexander Wang & Linda Farrow), headpiece House Of Flora, et pleins d'autres choses que je n'ai pas identifié...
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Joseph Erbentraut 「Gay Anti-Asian Prejudice Thrives On the Internet」

Posted on September 06, 2010 commentaires
Over the past several weeks, EDGE has dug deep into an issue often overlooked within the LGBT community: Racism - manifested both subtly and overtly - against queer people of color. In this specific series, we have delved into the experiences of gay Asian men, who typically face a pronounced stigma marked by stereotypes of femininity, docility and exoticness at the hands of other, usually urban American gay men.

As Part One of this series discussed, terms like “rice queen” and other stereotypes are closely tied in with the broader Asian American experience, as Asian males’ sexuality has typically been either ignored and belittled as feminine by mainstream media.

As described in that first article, the simmering stereotypes against gay Asian men came to a head in 2004, when『Details』Magazine ran a controversial 「Gay or Asian?」 feature. It ignited the community--gay Asians and heterosexual straight male Asians--into action with a raucous protest at that magazine’s New York headquarters and an embarrassed “meal culpa” from the editor.

Today, as Part Two addressed, gay Asian men’s groups can be found in most major American cities. But organizers still face obstacles in their efforts to overcome bias, battling language barriers and at-times deeply internalized feelings of inferiority within the community itself.

As a result, many gay Asian men refrain from associating with or dating other men like them. Unfortunately, such self-protection may be empowering but it also further isolates the community and reinforces existing stereotypes.

In this, the final installment of this article, we ask the question of what influence the Internet has had on gay Asian men’s self-esteem and organizing. The ’Net has been described as “the ultimate democratizer” of modern society, but its anonymity can also provide the final frontier for prejudice to rear its ugly head.

Finally, this article strives to arrive at the final question: What can be done, both by the entire LGBT community and gay Asian men themselves, in order to foster a more inclusive and diverse queer nation? Are such biases an inevitable byproduct of a community that insists on defining peopleby preference for physical and racial typecasting? Or is change possible?

Please note, as in previous articles, in the interest of coherence and brevity, this story focuses on men within the Asian and Pacific Islander (or API) communities whose heritage takes root in Eastern nations of the sprawling continent--including, but not limited to, China, Japan, Korea and the Philippines. Queer men from other parts of the continent, as well as women and transgender people, encounter social stigmas and experiences largely unique to their identity groups, though some overlap is to be expected. Still, for the purposes of this article, I have restricted myself to the Pacific Rim and Oceania (excluding the British Commonwealth countries of Australia and New Zealand), but which does not include ethnicities of the Indian Subcontinent.

Social Networking, Hook-Up Sites Aid-Even Foster-Prejudice?

Many progressive activists have praised the Internet for its unprecedented potential to share information and connect otherwise separated people. The reality of many gay Asian male users of dating and hookup sites, however, falls far short of Utopia.

It is not at all unusual to come across one particularly exclusionary triad: “No fatties, no femmes, no Asians.” The “not into Asians” is virtually a mantra in personal ads, as Internet users hide behind their virtual anonymity to use racially-charged, taunting language.

Such experiences mirror that of the discrimination against many men trying to get into nightclubs because bar owner fear a club’s reputation will suffer if it becomes “too Asian”--a trend New York City’s GAPIMNY is attempting to document and, ultimately, prevent.

Patrick Cheng, a Cambridge, Mass.-based theologian and writer on a variety of queer Asian topics, argues there’s more substance behind such “instant disqualifying” exclusions of API men than simply an issue of personal preference. Such instant rejections go a long way in contributing to a segregating force within the queer community.

“There’s nothing worse than to see a blanket exclusion like ‘No Asians,’” Cheng says. “People respond that it’s not racist, that it’s just what they prefer, but I think sexual types are much more fluid than that and can evolve depending on how good you feel about yourself or other people.”

The danger of the “No Asians” disclaimer is that it prematurely bars the feeling of any sort of “sparks” before other facets of attraction--such as a strong intellectual or emotional connection--can even be assessed, according to Angel Abcede, spokesman for the queer API advocacy group Asians & Friends Chicago (AFC). Instead, Asian men are often sent back to square one purely on the basis of their ethnicity and sweeping generalizations about penis size, sexual roles and sexual activity (or lack thereof), among other stereotypes.

“The Internet and social networking haven’t erased some of the basic things that need to happen in terms of people connecting with each other and looking for that physical connection with another person,” Abcede said. “I don’t think the Internet erases any of the negativity within the larger LGBT community or within ourselves and how we feel about each other.”

All Queer Men of Color Suffer From Such Ostracism

Internet dating, while making community among gay API men possible, has probably caused more harm than good for many queer people of color, notes Chong-suk Han, a prominent researcher on LGBT Asian issues at Middlebury College in Vermont.

Queer men of color in particular, Han argues, not only face exclusionary messages in predominately white queer communities online, but also do not see others like them represented in promotional and advertising images on sites like Manhunt and other LGBT news and entertainment sites.

This points to larger issues than solely the concerns of queer Asian people.

“The Internet is spreading what the LGBT community considers to be the ‘ideal’ gay person, and yet no one looks like these young, very white men. But the idea of these images is that’s the way you should look if you are gay,” Han told EDGE. “You could argue these images further alienate gay men of color who are not seeing people who look like them in these images. It might make them feel even more alone, like they don’t really belong here [in our community] either.”

Queer people of color have frequently been scapegoated via urban myths launched from both the LGBT community and socially conservative forces. Black men having sex with men “on the down low” is blamed for the spread of HIV in the African-American community. Following the passage of Prop 8 in California, several prominent gay political voices, including Dan Savage, almost immediately pointed their fingers at black and Latino voters, despite polling data to the contrary.

Such myths are just two examples of many contributing to a widely difficult environment facing LGBT people of color hoping to live openly queer lives while also honoring their ethnic backgrounds.

“It’s very difficult for all gay people of color to come out of the closet because we have more to lose,” Han added. “We enter into a gay community that isn’t the most welcoming to us, so if we do lose the support of our families, we are left with fewer places to turn. The fear is we might end up with nothing.”

It is also worth noting that Black and Latino men also combat stereotypical expectations of their sexualities, in their case an often hyper-masculinized set of biases that sometimes make it tricky for men to find a foothold in community. Their seemingly opposite problem from gay Asian men, it could be argued, shares a similar root cause.

Auteur : Joseph Erbentraut/Date : 6 septembre 2010/Source : http://www.edgeboston.com/index.php?ch=news&sc=&sc2=news&sc3=&id=109887
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Lisa Wong 「Being Gay Asian American」

Posted on September 01, 2010 commentaires
Young, American-raised Asian and Pacific Islanders (API) who identify as lesbian, gay, bisexual or transgender (LGBT) often have to choose whether their ethnic or sexual identity will take precedence, according to a study published in the Journal of LGBT Youth by Boston University Medical Center.

The study, by Hyeouk Chris Hahm, an assistant professor at Boston University School of Social Work, and Chris Adkins, an HIV/AIDS clinical social worker, surveyed 1,000 Boston University API adolescents and young adults between the ages of 18 and 27 years-old who said they were attracted to the same sex.

The conflict of choosing one identity over the other is attributed to a unique set of challenges that the survey group’s western or Caucasian peers do not face. The study’s researchers also maintain that these challenges can lead to rejection from their families who emigrated to the U.S. and stigmatization by the larger Asian community. Both young men and women often mask homosexual behaviors to avoid alienating their family and parents’ communities, said the study’s researchers.

“For instance, in South Korea, where male children have obligations to marry and create a traditional notion of family, homosexuality is considered a deviant behavior that brings family dishonor and shame,” the study states, citing cultural barriers as the main cause for a sense of fear and inability in accepting a sexual identity.

The study, however, draws fire from critics who say many LGBT APIs don’t encounter a conflict of choice. Instead, critics say LGBT APIs face no more difficulty than colleagues of other ethnicities in integrating both cultural and sexual identities.

Dr. Connie So, Senior Lecturer of American Ethnic Studies at the University of Washington, has been teaching Asian American Studies since 1989. “As a teacher, the number of people who I knew were gay was not an issue,” Dr. So said, also noting that many of her students and friends “have not had any problems” synthesizing both cultural and sexual identities.

Of students who have “come out” to her in class writing assignments, Dr. So said most were of Chinese, Filipino, Vietnamese, Korean and Japanese ethnicity. “I would actually say that none of them had problems coming out to their parents,” Dr. So said.

Thirty-two-year-old Kieu-Anh King, a Legislative Assistant at the City of Seattle, came out to his family when he was 19 years-old.

“I anticipated the worst,” King said. “But instead, my mom was more concerned with, ‘Are you dropping out of school? Are you still going to work? Are you still going to take care of me when I’m older?’ My family would’ve been much more ashamed of me if I had dropped out of school or if I had committed a crime... than if I get married to a partner.”

Some critics of the study argue that APIs don’t have to mask their sexual identity because there is little homosexual stigmatization in the API community.

“When I think about the gay communities, they’re always mixed with Asian Americans,” Dr. So said of the West Coast. “Many of my students who worked in these areas... say they always have outreach in Asian communities for gays and lesbians.”

Ben de Guzman, Co-Director of Programs for the National Queer Asian Pacific Islander Alliance (NQAPIA), has garnered the support of more than 30 regional Asian American organizations across the US to promote LGBT outreach initiatives. “It’s the role of NQAPIA to help support their work locally, and to amplify their voice on a national scale,” de Guzman said of affiliated organizations.

Another aspect of the study that critics disagree with is the study’s definition of “identity,” which they claim is based on Western ideals.

Dr. So states that in her work and research, the definition of “identity” is different in many Asian cultures. “To a lot of Asian gays, they’re gay but it’s not their identity. It’s not choosing one or the other,” Dr. So said. “In America, people wear their sexuality as their primary identity. That’s because they’re fighting the dominant norm of heterosexuality. To a lot of other countries, sex is private.”

Chong-suk Han, an Assistant Professor at Middlebury College in Vermont, teaches sociology with an emphasis on race and sexuality. Dr. Han, who is also gay, believes that many Asian Americans have accepted a Western stereotype of what it means to be gay.

“The Western stereotype of being gay is to ‘come out’ and wear a big sign that says ‘I’m gay,’” Dr. Han said. “Even the act of telling your parents becomes such a huge deal. Part of it is because it’s in the Western gay narrative and that being gay means telling everyone you love that you’re gay.”

In Asian cultures, critics of the study argue that a person’s identity is more reflective of their ethnicity and religion and that an identity takes on several different roles.

“We all wear different hats and become different identities,” Dr. Han said. “Identities like being gay and being Asian are similar in that they come out and take more salience depending on where we are and who we’re with.”

King, who is Vietnamese, agrees that his identity is both cultural and sexual but that neither is “more dominant than the other.”

“You don’t necessarily have to have your sexual identity so prominent and so public or as something that defines you,” King said.

Author: Lisa Wong/Date: September 01, 2010/Source: http://www.iexaminer.org/2010/09/gay-asian-american/

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