How to explore LGBT Rights in China

Posted: January 4th, 2023

How to explore LGBT Rights in China

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How to explore LGBT Rights in China

Introduction

Various countries have in the recent past made considerable strides in championing for the rights of lesbian, gay, bisexual, and transgender (LGBT) population. Particularly, Western countries like Canada and the U.S., and most European nations, including Spain, Sweden, Switzerland, Portugal, Norway, the UK, Austria, Belgium, France, Denmark and several others have legally permitted same-sex adoption nationwide. Nonetheless, Asian countries still lag behind in embracing the population that faces stiff opposition from various quarters, including political and religious groups.[1] The law in most Asian countries does not acknowledge those who belong to the LGBT group, which heightens discrimination and homophobia.[2] China should consider acculturating the identity of the forbidden lot, and come up with more strategies to safeguard and acknowledge the population. The Chinese should consider multiculturalism that works well in incorporating the LGBT population in Western and European nations. In addition, fashion and design provides a suitable avenue for expressing the plight, interests, and rights that the affected group needs to enjoy. Groups and individuals advocating for the liberalisation the target population should consider wearable sculptures and collages that are some of the artworks that can relay strong signals on the importance of protected the threatened individuals. Using artworks through fashion and design provides a suitable avenue to safeguard the LGBT group against hostility, marginalisation, and discrimination from the Asian religious, political, and social aspects.

Methodology

The project depends on the utilization of fashion, art, and design to communicate concerns about LGBT population in Asia. The study relies on the artistic works of Nick Cave and Franz West who are both Australians renowned for their artistic impression. Cave is an author, composer, songwriter, and screenwriter. He owns the Nick Cave Collage that displays millions of handmade and vintage artworks that interested parties can purchase via an online platform. West (1947-2012) was best appreciated for his unconventional sculptors and objects. West became increasingly famous during the 1980s when he created plaster objects called adaptives.[3] The objects resembled props for drama or comedy, but their shapes raised eyebrows. Some thought that they had hidden sexual meaning, while others believed their meaning was abstract. Individuals either carried the plaster object or worn it at a specific place such as the face or around the waist. He showcased numerous artworks including collages at the Franz West Private Foundation, which gave him much fame and glory. The portable objects by West had immense impact on the society, which make them relevant for this study.

West – publicdelivery.org

Wearable suits by Nick Cave – Accessed from Happy

The process entails collected images from both artists and putting them together in such a way that they form garments depicting shapes of gays hugging each other or expressing other forms of affection. The process would also entail arranging them in such a way that they appear to be expressing the plight of the LGBT group. The patterns would help to make garments that reflect the views of the LGBT group because of the images on them that show people of the same sex hugging and expressing other affectionate feelings to each other. The garments made from the collection of artistic collection will differ in their appearance and function to make them more appealing and relevant in various contexts. For instance, the garments would fall into dresses, trousers, caps, scarves, stockings, blazers, shorts among other types.  Moreover, the approach entails making adaptives that members of the LGBT can carry to send some signals. The adaptives would be made of locally available materials like plastic and clothing.  Alternatively, members of the target population can attach the adaptive at any part of the body such as the waist, around the neck, or around the head so long as it fits well. The adpatives will differ in color, shape, and size bearing in mind that people have different tastes and what amuses one person may not impress another individual.

The process will be similar to the works by Cave and West that relied on readily available items to form memorable artistic objects that could send a strong message regarding the importance of protecting LGBT people against any violation. Both renowned artists used waste material to create their works. For Nick, using materials that many would regard as waste was inspired by the use of excessive force by the police against African Americans. He viewed black people as being inferior, discarded, and dejected than White Americans. Cave developed the urge to free and empower people from minority groups from racial discrimination and profiling. The desire pushed him to create wearable artworks using twigs that he collected from carious places.[4] The works by Cave had immense impact on the target audiences despite the use of locally available materials. Particularly, black people felt like it was their time to stand against the relentless discrimination that lock them out of numerous opportunities. Similarly, the exercise would use simple materials to develop the garments. 

Conceptual/Theoretical Framework

The LGBT population has experienced considerable challenges and can hardly express their feelings due to the strict legislation and adverse perceptions in the Asian society. Members of this group experience unbearable discrimination, and cannot interact with others because of the hostility and marginalization they encounter in different settings. It is worrying the discrimination happens even in societies where people from different parts of the world come together for various reasons. Multicultural nations put more stress on ethnic diversity and inclusion, and members of the LGBT group may experience fewer obstacles in such settings. The Chinese policies place stiffer penalties for people in this population, although there is hope that some legislators and members of the judiciary think that China should reconsider its tough stand on the matter. Change will only come if likeminded people embrace other avenues that would send a strong signal. Many societies are yet to use fashion and design as an option for strengthening the rights and freedoms that the LGBTQ group enjoys, which makes it a suitable strategy.

Fashion and design is a major facet of art, which is a principal aspect of culture. Besides, art has an influential role on ethnic and cultural identity, and in a similar way it can express political and gender identity, interests, and disparities. Art has substantial impact on the society by altering views, instilling proper values, and changing experiences across time and space. Research reveals that art influences the vital sense of self. Various forms of art such as literature, music, sculpture, and painting are often perceived to be the source of a cultural group or society’s shared memory. Moreover, culture impacts an artist’s work by providing them with a social platform against why the target audience and the society at large can understand their artwork. Nearly all artistic works are, to some extent, the outcomes of their culture, and they reflect the dominant beliefs and assumptions. The imperative function of art in a multicultural society should, therefore, receive much attention from all parties. The significant role of art in a culture implies that fashion and design can give visual proof of the creator’s perceptions concerning cultural acculturation and individual views on diversity. Thus, adaptives and collages can help to convey the importance to appreciate and safeguard the rights of LGBT.

Literature Review

Some Asian communities already understand the importance of protecting everyone regardless of their sexual identity, which suggests that the need to accept the forbidden population is increasingly impacting on many nations. Some countries in South Asia already have policies that safeguard same-sex conduct, and citizens do not have any problem with the legislation. For example, the Court of Appeal in Malaysia termed the forbidding of cross-dressing as unconstitutional, thus deviating from the tough stand the state previously held on the group.[5] Members of the LGBT in Malaysia enjoyed the Independent Sexuality festival that happened yearly to celebrate sexuality rights. The events showed many Malaysians publicizing their queer sexuality, advocating for sameness of LGBT rights. However, the police under Section 27 A of the Police Act banned the event in 2014, which paved way for stiffer regulations against the population.[6] A sharia court sentenced nine transgender women to jail term for violating laws prohibiting females from poising as men. Similarly, several states outlaw men dressing as women and behaving as women. Various Malaysian states use sharia laws together with federal regulations forbidding same-sex sexual behavior with up to a minimum of two years behind bars and lashing. The LGBT group had to put up with stiffer measures when former Prime Minister Mahathir bin Mohamad ascended to power in 2018. Mahathir ordered for a serious crackdown on the population barely a few months after taking control of the supreme office.[7] Thus, Malaysia may derail its decriminalising efforts if it fails to build on the initiatives already in place to accommodate and protect the LGBT population. The situation in Malaysia implies that even though the country is making some attempts to provide members of the LGBT group with their rights, much more need to happen to overcome the hindrances that still exist.

The Singaporean government is another Asian administration that is considering allowing members of the LGBT group to enjoy their rights, but much more must happen to overcome some hindrances that still subject individuals to pressure and intimidation. Human rights activists in Singapore have increasingly championed for the repealing of Section 377A, asserting that it violates individual privacy, tampers with the right to privacy, and affect personal liberty that are protected by the constitution. Several individuals have move to court in an attempt to challenge the opposition members of the LGBT population encounter, including Bryan Choong who moved to court in 2018 to challenge the provisions of Section 377A, terming it inconsistent with parts of the Singaporean Constitution, and Roy Seng who moved to court saying that the discrimination against the LGBT population prevents members of the LGBT from enjoying their sense of belonging.[8] Members of the LGBT group on the country have had the opportunity to take part in LGBT events such as Pink Dot that happen every year since 2009. However, members of the LGBT group in Singapore still fear for their freedom because they are likely to face some hurdles that non-LGBT residents do not experience.[9] The 377A legislation that prohibits their practices is still in force, while many are not eligible for certain benefits like tax and housing. The description of the state of LGBT rights in Singapore suggests that the country has made some significant strides in accommodating the LGBT group, but more must happen to overcome the issues that still prevent the population from enjoying their full rights.

The situation is not any different in China where the group continues to face considerable challenges despite the attempts to enact structures that acknowledges the population. Same-sex practice have happened in China since ancient times, and a study by the University of London suggests that homosexuality was viewed as a normal aspect of life in the country before the entry of the Westerners in the 1840s onwards.[10] Opposition against the group only became stronger during the 19^th and 20^th centuries, especially at the latter parts of the Qing Dynasty. The increased global calls to allow members of the LGBT group to enjoy their rights is creating much impact on the Chinese. Public view on the population is becoming more tolerant. The country decriminalized homosexuality in in 1997 and ruled that having the interest for same-sex intercourse is not a mental problem.[11] At least members of the group have the right to change their gender through surgery. Nonetheless, members of the LGBT population in the country are not free in the way they conduct their activities and how they interact with others for fear of intimidation and seclusion. Some intersex children may have to undergo coercive genital operation, while some members may not get the same healthcare with non-LGBT individuals. The Chinese government lifted the ban against lesbians that deterred them from donating blood in 2012, but homosexuals are still not eligible to donate.[12] Furthermore, members of the LGBT group lack the right to serve in the Chinese military, while workers belonging to the group face considerable hindrances that make things difficult for the affected individuals. The situation in China is not much different from elsewhere in Asia where despite the attempts to protect members of the LGBT group, more protective measures must be put in place to protect the population that is still under considerable threat.

It disturbs many members of the LGBT group that they have to deal with opposition and criticism from both the family members and at the societal level. Despite the fullness of the literature about marginal stress and undesirable psychological results and increasing attention to LGBT people, many individuals still find it difficult to fit in their families where they appear like outcasts. Williams write that for some Chinese parents it is the end of the world for them when their children have queer sexual orientation, and so many children are already raising concern that they face stiff opposition at the household level. Some parents may fail to offer their children the necessary care and attention when they learn of their queer sexual orientation.[13] For instance, someone may fail to secure appropriate employment opportunity because of their sexuality, while others may lack adequate support in other key areas of life. LGBT children have to cope with the tribulations yet it is evident that the continued support of parents and guardians in the lives of young children and youth is undeniable; starting at birth, stretching through adolescence, and into adulthood, impacting on all relationships beyond those with close family members, and determining one’s feeling of self-worth. Lack of adequate parental care and attention among LGBT affect thought, behavior, and emotion, and the affected person may develop other psychological issues that are difficult to address. Furthermore, the affected attachment patterns during childhood could have adverse repercussions in future when the child transits into adulthood. Such children may end up abusing drugs and alcohol, or may fully embrace same-sex practice. Equally, the social disturbance members of the LGBT population experiences puts much pressure on them with some contemplating taking severe measures such as committing suicide.[14] Furthermore, the views by some religious groups make it harder for members of the LGBT group to fit into the society. For instance, Buddhists and Muslims have negative perceptions against the population because their beliefs consider same-sex practice as unethical, unholy, and against social norms.[15] Thus, discrimination, hostility, and marginalization against the LGBT population are rooted in China and other parts of Asia considering that the group faces significant opposition from their families and society. Both the family and the society should accept both homosexual and heterosexuals because they are all part of the society and contribute towards its entirety.

Concept of Multiculturalism and Same-Sex Practice

It is vital to trace the notion of multiculturalism back to the culture and its practices. Gunew argues that culture can be discriminative and can exclude some people. Customary laws of ownership and inheritance is in charge of managing multiculturalism. Consequently, the cultural aspect emanates from this dominant category of beliefs and values. Furthermore, Gunew argues that multiculturalism is relates to paternal mix-ups taking into account the historic happenings in Australia and England where the notion developed.[16] The idea of multiculturalism has since developed to embrace a more inclusive setting. Smith thinks that multiculturalism is an avenue that provides opportunities for affected populations, allowing them to achieve economic, social, and political sameness.[17] Multiculturalism impacts in other areas in significant ways. For instance, the cultural aspect makes it possible for students to come together, learn, and interact regardless of their backgrounds. Cultural diversity in learning offers learners the chance to communicate with great proficiency, and to develop an open mind that makes it possible to approach tasks and issues broadly. Likewise, multiculturalism influences business activities significantly because workers get the chance to understand how other cultures impact on performance and how to solve disputes from a broad perspective. The possible effects multiculturalism in bringing different ideas together indicates that it may promote a society where the LGBT group go about their activities without any fear of exclusion or discrimination.

Multiculturalism has for many years played vital roles in bringing together people from diverse backgrounds and integrating them into the main culture. Canada is an example of a country where multiculturalism has contributed towards the coming together of individuals from diverse cultures. Canada embraced its multiculturalism policy in 1971 when legislators recognized that Canadians come from a broad category of cultural backgrounds, and that all societies have inherent values.[18] Prime Minister Justin Pierre James Trudeau said during his speech to the House of Commons that no single culture could describe the composition of Canada and that the state has acknowledged the contention of other cultural groups that they, too, are important aspects of the Canadian society. The policy promotes respect for cultural diversity and gives ethnic groups an appropriate opportunity to uphold and build their own cultural practices and beliefs within the Canadian society.[19] The government is dedicated to promote multiculturalism in several ways, including assisting different cultures in their advancement and growth, help to cultural groups to overcome obstacles to full engagement in society, promoting creative interactions between cultural groups, and helping immigrants learn English or French. Chinese Canadians are examples of those who have benefitted from the multiculturalism policy with immigrants having the opportunity to participate in the annual Ethnic-Chinese festivals that provide a platform to transmit cultural beliefs and knowledge to younger generations. Lin performed a similar study, which showed the values of public festivals in promoting cultural awareness in multicultural settings. Lin who explores the effects of these events on Taiwanese-Canadians discover that the immigrants get the chance to share power and resources in the society that is culturally diverse in an equal way.[20] The Canadians went ahead to form the Canadian Multiculturalism Act on July 21, 1988 to preserve and enhance multiculturalism in the country. In the U.S., the federal policies do not address the issue of multiculturalism, rather diversity is rampant in urban, suburban, and rural settings. The continuous mass immigration of the 19^th century created a diversified society that reflects the contemporary culture. Thus, evidence from the two Western countries confirm that embracing multiculturalism provides a suitable chance to overcome the individual differences and exist as a united team.

Furthermore, young Asians residing in Western countries are persistently trying to instill their cultural values in the foreign societies. The immigrants would try to act in accordance with their cultural expectations and when people from various societies come together they form a multicultural society where everyone acts in a way that reflects their home beliefs and practices with the motive of reinforcing their values and beliefs.[21] One way in which such immigrants manage to balance these anticipations is by finding ways to express themselves through fashion and design. Therefore, fashion and design can help young people to express their cultural and sexual views while existing in culturally diverse societies.

Using fashion and design can presents a suitable alternative to developing a society where people interact with each other without considering their differences. Various scholars already have findings suggesting that many societies are yet to explore fashion and design as an alternative to championing for the rights of embattled groups such as LGBTQ people. Schofield and Schmidt, for example, performed a qualitative study with the objective of exploring the benefits of dressing attire for homosexuals as semiotic markers for communication and identity formation in order to address the escalating division of the market and the function of consumption activities as cultural creators.[22] The data collectors use various approaches to gather information from the Manchester-based participants. They used observation, interviews, and entered data on diaries. The findings suggest that due to the widespread unacceptance of the LGBTQ population in many societies, gays tend to dress in a manner that suggests that their sexual orientation. The study reveals that gays would dress in a particular manner to suggest their affiliation and helping inter-tribal communication at the neo-tribal capacity. The findings suggest that gay people relate with specific dress code that have cultural embedded meanings that homosexuals can use to identify with and take advantage of in various contexts. Schofield and Schmidt conclude that fashion is an essential aspect of distinction and interaction of group and personal identity and affiliations.[23] Schofield and Schmidt recommend that even though the study only gives a reflection a small sample in Manchester, it would be important to broaden the research to a bigger sample size and duplicate it in other settings before making general conclusions. The practical lessons for administrators and marketers include the urge to shift away from handling the LGBTQ group as homogeneous. Advocating for a society where everyone relates to each other without considering their differences increases the chances of addressing the social issues that continue to divide mankind.

Reflection

Multiculturalism could be an avenue to accept members of the LGBT individuals in the same way some societies embrace people from different cultures. Although evidence indicate that members of the LGBTQ group face considerable challenges in China and several other parts of Asia, few researchers have gone ahead to explore the various ways the affected population can overcome their tribulations, which include hostility, marginalization, and discrimination. Besides, evidence indicates that the variations in legislations that safeguard the affected populations only worsen the situation by failing to come out strongly to oppose the injustices.[24] The study hopes to restore some confidence by addressing the gaps by proposing the use of fashion and design as a possible solution. The solution is appropriate because it presents an avenue to present the issues the group faces without any forceful means. Moreover, the option is a suitable technique because fashion and design are integral parts of the society that will express the attitudes of the maker regarding sexual orientations and gender identity.

Various art producers have assessed the effects of artistic representation on political distinctiveness by investigating the Jacir art work. The author informs that the creation portrays the daily manifestations in political actions by making it hard to recognize differences in locations. Bhaba further describes how art evokes anxiety to view to acquire a view of two locations. The powerlessness to differentiate between dissimilar areas renders a witness a bystander trying to reminisce past injustices.[25] Thus, the art by Jacir develops a solution to the issue of resettlement with regard to accommodating refugees, which also touches on rights and equality. The description shows the influence of art on politics and societal issues. In the same manner, the activity will explore the tribulations people with unique sexual orientation experience by making use of artistic presentation, specifically through fashion and design. It hopes that using art will relate to more people and make it easier to pass the message.

Conclusion

Fashion and design is an artistic way of expressing the plight of the LGBT population that faces considerable challenges in China and other Asian countries. The study illustrates how despite the attempts to protect the endangered group, many Asian societies still disregard the policies in place to defend the population. Malaysia, China, and Singapore are examples of Asian countries that have some policies to protect LGBT people, but still these individuals cannot enjoy all the privileges that heterosexuals get. Some Asian states still face stiffer regulations for LGBT despite the increased impact of multiculturalism, which allows people to act in a way that reflects their cultural practices and beliefs. China and other affected Asian nations should emulate nations with effective multiculturalism policies such as Canada and the U.S. that have made significant strides in incorporating people from diverse cultures and their practices. Policy and regulation does not appear to work well in states in Southeast Asia that do not seem to acknowledge that every person is the same regardless of their sexuality. Thus, fashion and design presents a suitable avenue for members of the LGBTQ group to express their feelings and attitudes in a way that they do not interfere with others. Designing sculptures, creating garments, and creating collages presents a suitable avenue to expressing the views of the embattled group. Some researchers already survey and write on how the LGBT group use a dress code that signify their sexual orientation. The approach is appropriate because art is part of culture, thereby making it easy to transmit the message in a way that the society can recognize. Such studies should provide a framework for carrying out more effective investigations in the future to find out how fashion and design may help to champion for the place of the LGBT group in the society.

Bibliography

Bao, Hongwei. Queer Comrades: Gay Identity and Tongzhi Activism in Postsocialist China. Copenhagen: NIAS Press, 2018.

Bhaba, Homi. Our Neighbors, Ourselves: Contemporary Reflections on Survival. New York: Walter de Gruyter, 2011.

Gunew, Sneja. “Denaturalizing Cultural Nationalisms: Multicultural Readings of Australia.” In Nation and Naration. Abingdon: Taylor and Francis, 1990. 

Happy. “The Unbelievably Bizarre, Wearable Sound Suits of Nick Cave will make you Believe in Alien Life Forms,” Happymag.tv. 2019, <https://happymag.tv/the-unbelievably-bizarre-wearable-soundsuits-of-nick-cave-will-make-you-believe-in-alien-lifeforms/> Accessed September 2, 2020.

Human Dignity Trust. “Malaysia.” Human Dignity Trust, 2020, <https://www.humandignitytrust.org/country-profile/malaysia/> Accessed September 2, 2020.

Canadian Museum of Immigration at Pier 21. “Canadian Multiculturalism Policy, 1971.” Canadian Museum of Immigration at Pier 21, 2020. <https://pier21.ca/research/immigration-history/canadian-multiculturalism-policy-1971#:~:text=In%20his%20speech%20to%20the,respect%20for%20cultural%20diversity%20and> Accessed September 2, 2020.

Lin, Patricia. “Constructing Identity and Multicultural Art Education: The Case of Taiwanese Festivals in Canada.” Marilyn Zurmuehlin Working Papers in Art Education 15 (2009): 110-120.

Nagy, Stephen. “Politics of Multiculturalism in East Asia: Reinterpreting Multiculturalism.” Ethnicities (2013): 1-17.

Rahman, Osmud and Eric Li P. “Art, Design, Cultural Identity and Politics: Understanding Contemporary Social Integration among Chinese Canadians in the Millennium.” Last modified March 2018. <https://www.researchgate.net/publication/332410309_Art_Design_Cultural_Identity_and_Politics_Understanding_Contemporary_Social_Integration_Among_Chinese_Canadians_in_the_Millennium/link/5cb37a2992851c8d22ec34d1/download> Accessed September 2, 2020.

Schofield, Kate and Schmidt Ruth. “Fashion and Clothing: The Construction and Communication of Gay Identities.” International Journal of Retail & Distribution Management 33, no. 4, (2005): 23-31.

Smith, Jill. “A Case Study: Art Works as Indicators of Multiculturalism in Visual Arts Education in New Zealand Secondary Schools.” Multicultural Education Review 2, no. 2 (2010): 59-83.

UNDP, USAID. Being LGBT in Asia: Thailand Country Report. Bangkok, 2014.

“Why is Franz West Considered one of the most Important Australian Artists?” Publicdelivery, 2011, <https://publicdelivery.org/franz-west/> Accessed September 2, 2020.

Wilkinson, Cai, Paula Gerber, Baden Offord, and Anthony Langlois, J. “LGBT Rights in Southeast Asia: One Step Forward, Two Steps Back?” IAFOR Journal of Asian Studies, 3, no. 1 (2017): 5-17.

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[1] UNDP, USAID. Being LGBT in Asia: Thailand Country Report (Bangkok, 2014) 18.

[2] Cai Wilkinson, Paula Gerber, Baden Offord, and Anthony Langlois, “LGBT Rights in Southeast Asia: One Step Forward, Two Steps Back?” IAFOR Journal of Asian Studies, 3, no. 1 (2017): 6.

[3] Why is Franz West Considered one of the most Important Australian Artists?” Publicdelivery, 2011, https://publicdelivery.org/franz-west/

[4] Happy. “The Unbelievably Bizarre, Wearable Sound Suits of Nick Cave will make you Believe in Alien Life Forms,” Happymag.tv. online, 2019, https://happymag.tv/the-unbelievably-bizarre-wearable-soundsuits-of-nick-cave-will-make-you-believe-in-alien-lifeforms/

[5] Human Dignity Trust. “Malaysia.” Human Dignity Trust, 2020, <https://www.humandignitytrust.org/country-profile/malaysia/> Accessed September 2, 2020.

[6] Ibid.

[7] Ibid.

[8] Cai Wilkinson, Paula Gerber, Baden Offord, and Anthony Langlois, “LGBT Rights in Southeast Asia: One Step Forward, Two Steps Back?” IAFOR Journal of Asian Studies, 3, no. 1 (2017): 9.

[9] Ibid, 9.

[10] Hongwei Bao. Queer Comrades: Gay Identity and Tongzhi Activism in Postsocialist China

(Copenhagen: NIAS Press, 2018) 79.

[11] Ibid, 82.

[12] Ibid, 86.

[13] UNDP, USAID. Being LGBT in Asia: Thailand Country Report (Bangkok, 2014) 19.

[14] Ibid, 19.

[15] Nagy, Stephen. “Politics of Multiculturalism in East Asia: Reinterpreting Multiculturalism.”

Ethnicities (2013): 8.

[16] Sneja Gunew, “Denaturalizing Cultural Nationalisms: Multicultural Readings of Australia,” In Nation and Narration (Abingdon: Taylor and Francis, 1990): 100.

[17] Jill Smith. “A Case Study: Art Works as Indicators of Multiculturalism in Visual Arts

Education in New Zealand Secondary Schools.” Multicultural Education Review 2, no. 2 (2010):

62.

[18] Canadian Museum of Immigration at Pier 21. “Canadian Multiculturalism Policy, 1971.” Canadian Museum of Immigration at Pier 21, 2020. < https://pier21.ca/research/immigration-history/canadian-multiculturalism-policy-1971#:~:text=In%20his%20speech%20to%20the,respect%20for%20cultural%20diversity%20and> Accessed September 2, 2020.

[19] Ibid.

[20] Lin, Patricia. “Constructing Identity and Multicultural Art Education: The Case of Taiwanese

Festivals in Canada.” Marilyn Zurmuehlin Working Papers in Art Education 15 (2009): 115.

[21] Osmud Rahman and Eric Li. “Art, Design, Cultural Identity and Politics: Understanding Contemporary Social Integration among Chinese Canadians in the Millennium,” 2018, https://www.researchgate.net/publication/332410309_Art_Design_Cultural_Identity_and_Politics_Understanding_Contemporary_Social_Integration_Among_Chinese_Canadians_in_the_Millennium/link/5cb37a2992851c8d22ec34d1/download

[22] Kate Schofield and Ruth Schmidt. “Fashion and Clothing: The Construction and Communication of Gay Identities.” International Journal of Retail & Distribution Management 33 (2005): 28.

[23] Ibid, 29.

[24] Cai Wilkinson, Paula Gerber, Baden Offord, and Anthony Langlois, “LGBT Rights in Southeast Asia: One Step Forward, Two Steps Back?” IAFOR Journal of Asian Studies, 3, no. 1 (2017): 5.

[25] Homi Bhaba. Our Neighbors, Ourselves: Contemporary Reflections on Survival (New York: Walter de Gruyter, 2011) 35.