วารสารวิชาการคณะมนุษยศาสตร์และสังคมศาสตร์ Singnificance of in Thai Society ปีที่ 8 ฉบับที่ 2 กรกฎาคม - ธันวาคม 2555 Wanna Numun บทความปริทัศน์

Significance of Homosexuality in Thai Society

Wanna Numun Ph.D. (Thai), Assistant Professor, Department of Thai, Faculty of Humanities and Social Sciences, Prince of Songkla University Introduction be the matter of personal rights, society has It is undeniable that significance managed to limit personal resistance with concerning homosexuals convey the myths of the pressure of mores and the reliability of society which labels their symbolic codes as medical science in order to prevent confusion signs of otherness or deviance and confines that can be adverse to traditional beliefs this group of people to the margin. These (Halperin,1995 : 17). Consequently, implications reduce homosexual individuals the search for significance concerning to something less than human beings. homosexuality in Thai society can be males are called “plastic evidences of the trends of thoughts and the flowers” and males “second- forms of interactions between society and class ladies” to imply inferiority, falsehood, marginalized groups. forgery, or unnaturalness. Likewise, This study of the significance of with sexuality are called “handsome homosexuality aims not only at searching for girls” to demonstrate self-contradiction. Not its hidden meanings in the Thai culture but only do these urge us to challenge also at investigating the trends of thoughts the interpretations of homosexual implications, in related discourses in order to examine they also stimulate us to search for the the duration of each perspective, sources sources that affect such ways of thought in and influences on attitudes which reveal the Thai society. Particularly when the negative interactions between society and homosexuality. representations are stereotypical, it is necessary Scope and methodology of study the to deconstruct the system of definitions which significance of homosexuality, this study has led to hegemonic discourse. Although interprets its symbolic codes and exam- all things are determined and defined by ines the structure of disciplinary power society, their definitions can still be further and resistance in the Thai context which distorted by the power of dominant institutions covers both traditional aspects as found (Foucault,1972 : 191). Accordingly, even in , literature, as well as laws though sexual issues and sexuality seem to and modern principles in medical science, วารสารวิชาการคณะมนุษยศาสตร์และสังคมศาสตร์ Singnificance of Homosexuality in Thai Society ปีที่ 8 ฉบับที่ 2 กรกฎาคม - ธันวาคม 2555 158 Wanna Numun narratives, virtual communities, and ritualistic A very important evidence of the misconception shows. about male homosexual can be found in Jataka tale in Book 28 of Buddhist Lust and Sin: Misconceptions about Male Scriptures. An examination of the original Homosexuals text reveals that there is a misinterpretation in When male homosexuals are mentioned the Thai version because the Pali statement with reference to Thai Buddhism, people often “Newitti na puma asoe” (1987: 318) actually believe that they are born so as a result means “neither masculine nor feminine.” of their actions in past life.Such belief is The closest Pali interpretations are influenced by the story of Ruja in Mahanara- “Uppatopayanchanok,” meaning “a person takasapa Jataka who says that she was with two closely attached sexual organs born a “male homosexual” in previous life which are totally unfunctional” (Phra Dham- because she committed adultery (Royal Thai mapitaka,1997: 435) and “Pandaka,” meaning Buddhist Scriptures, Book 28, 1971 : 263- “a person with both male and sexual 265) However, even if such account seems organs but partly unfunctional” (Phra to draw a convincing connection between Suttammachotika,1974 : 227). The word male homosexual and the concepts of lust “katoey” in the Thai language which has and sin, such Jataka tale in Khuddakanika#ya no record in Buddhist Scripture and is not (collection of miscellaneous works) is only equivalent to either “Uppatopayanchanok” or “a fictional narrative” of thinkers in the period “Pandaka,” is in fact a borrowed term from after the time of Lord Buddha, not his own the Khmer language, which is a main root words. The authors must have added their of Thai words. The Khmer word originally own opinions. It is therefore important to refers to beings of which sex is uniden- bear in mind that such connection is not the tifiable and therefore not reproductive core teaching of Buddhism. It is very much (Naksakul,1956: 80) . When Thai usage possible that the characterization of male extends the meaning of the word “katoey” homosexuals in the Jataka tale is meant to to link with lustfulness as exemplified in the be a teaching medium against lust only. As above Jataka tale, the misleading concept Promta (1994: 39-43) cautions, we have to be becomes fixed in Thai public’s mind and careful not to “fall into the trap of illusions” leads to over-generalizing against in fictional world and confuse real persons homosexuals in Thai society. with characters. วารสารวิชาการคณะมนุษยศาสตร์และสังคมศาสตร์ Singnificance of Homosexuality in Thai Society ปีที่ 8 ฉบับที่ 2 กรกฎาคม - ธันวาคม 2555 159 Wanna Numun

Despite the two evidences in both the Scrip- the Ayutthaya and early Rattanakosin periods ture and the etymology of the Thai language, indicts “katoey” that they be born 500 times the word “katoey” is consistently misused to expiate their carnal sin. to emphasize the sexual aspect of male ho- This analysis of the misconceptions mosexuals. The impact of the socio-linguistic of male homosexuality can be well supported perspective of this word has been so great by modern knowledge. It is remarkable that even monks have been influenced by that the meanings of “Uppatopayanchanok” the hegemonic discourse which has negative and “Pandaka” correspond with the data in attitudes towards homosexuality. An evidence medical science which indicate two genetic of this myth is that although for over 200 characteristics as “true ” and years since the reign of King Rama I the “pseudo hermaphrodite.” Those in the first Thai Buddhist Scripture has been revised and group are often infertile and have ovotestis edited for more than ten times to get rid of while those in the second group which is more misinterpretations, there are still stereotypical common have female anatomy nourished with translations and misinterpretations of “katoey” hormones from ovaries and also have in connection with lust. hidden in the abdomens (Panich, 1981: 97, One example of such errors exists in 54-55). Therefore, “Newitti na puma asoe” an explanatory manual of Buddhist principles. refers to persons with genetic abnormality or The Compilation of Questions and Answers on disability, not persons with female sexuality Disciplinary Principles,. Book 3, indicates that which is contrast with male anatomy as found in addition to being a kind of “Pandaka,” male in “katoey’ of the present day. homosexuals are “disgusting because of their Nevertheless, because this scientific male homoeroticism” (Pinthong,1971: 44) information is not widely popularized yet the . However, in the Thai Buddhist Scripture, misconceptions persist. When such opinions the explanatory definition of “Pandaka” has are strengthened by the so-called sacred neither the word “katoey” nor a reference to dictum of Buddhism and the supreme law the connection of “katoey” with “Pandaka.” for hundreds of years, it is expectable that More importantly, there is not any indication the contemporary homosexuals will find it that “katoey” is lustful. extremely difficult to surmount the myths in The attitudes which deviate from Thai society. Buddhist truth demonstrate the influence of stereotypical images of “katoey” in Thai “Female Homoeroticism” and “Male people’s thought. Not only is religious domain Homoeroticism” in Thai Literature and influenced, the legal world is also affected. For Laws: Homosexual Movements and Power example, the Three Seals Law (1972: 763) in Relationship วารสารวิชาการคณะมนุษยศาสตร์และสังคมศาสตร์ Singnificance of Homosexuality in Thai Society ปีที่ 8 ฉบับที่ 2 กรกฎาคม - ธันวาคม 2555 160 Wanna Numun

If homosexuality is controlled by emphases on those poets’ misunderstanding bio-power as dictated by disciplinary society of female homosexuals and being outside the (Sawicki,1991: 21), the implications of female sphere of women. In her verse entitled Mom homoeroticism and male homoeroticism in Ped Sawan Khun Suwan argues that the ties literature and laws are significant evidences between Mom Ped and Mom Sud are of love, of society’s attitudes towards male and female not lust as perceived by men. In her verse homosexuals. Princess Apsorn Sudathep’s Illness she clearly It is remarkable that the early texts states her genuine loyalty and concerns for mention female homosexuality more than male the princess. However, although women homosexuality. Female homoeroticism can be poets try to emphasize the values of lesbians, found in literature written both by male and these homosexuals are severely punished due female authors although they express different to patriarchal force in society. For example, attitudes. In the early Rattanakosin period, according to the Palace laws, a court lady was male authors such as Sunthon Phu .implicitly executed for having sexual relationships. A criticizes in Singha Kraiphob (1958: 124) that personal maid of a queen was whipped 50 the female courtiers are so preoccupied with times and branded on the neck for female female homoeroticism that they desert their homoeroticism (Three Seals Law,1972: duties. In Nirat Prapathom (1973: 434, 465) 123,120). On the other hand, male homo- he satirizes the behavior of common sexual who were mostly monks were simply folks who live together that it is inauspicious forced to resign from monkhood although they and they are “possessed” by evil spirits. He are the ones who tarnished the sacred religion also accuses a lesbian widow of violating the of Buddhism (Chronicles of the Reign of King long established social norm, committing a Rama II, 1961 : 121) . crime comparable to “eating sticky rice” while When poets write about homosexuality people in the mainstream do not. According in their work, they deliberately overlook its to Prince Damrongrachanuphap, King Rama discord with social conventions. Furthermore, III, who supposedly wrote “Tale of the Female they take side with men. For example, in the Crane,” implicitly criticizes lesbians that they romance Pra Apaimanee (1986: 467) Sun- are unnatural, just like the female crane which thon Phu has Prince Apaimanee disguise as moves in to live with a tiny bird and forgets its a . Instead of showing that the prince duty in singing lullabies for the king (“Preface” is disgusting, the poet presents this act as a to Notes of Tao Srijulalak, 1970: 77-80). witty strategy. Not only does he survive the While the work of poets contains assassination attempt of Princess Lawaeng of negative implications about lesbians, the work Langka, he also wins her heart and manages of women poets retorts such attitudes with to rule her country. Judged by the fundamental วารสารวิชาการคณะมนุษยศาสตร์และสังคมศาสตร์ Singnificance of Homosexuality in Thai Society ปีที่ 8 ฉบับที่ 2 กรกฎาคม - ธันวาคม 2555 161 Wanna Numun belief in the divine monarchy of the early the life of homosexuality as part of their main Rattanakosin Period, Prince Apaimanee’s theme--drama in family life. disguise as a lowly maid must be considered It was striking that for three decades a loss of dignity. It is even more humiliated (around 1965 – 1995) the number of novels when he disguises as a male transgender. It about male homosexuals increased continually is noticeable that although Princess Kuntol and a lot of women writers dramatized them has Punyi in Dalang (1956: 942, 647) disguise with negative implications. For example, as a male transgender to approach Princess Krisana Asokesin uses an omniscient narrator Misa, she lets the female protagonist express to subtly criticize the homosexual character her feeling that this transgender “is pathetic.” who uses women as a guise to hide his true The author’s opinion agrees with that of Thai identity in Pratu Ti Pid Tai in order to reveal general public and she is more candid about the miseries of the female protagonist who has it than Sunthon Phu. been tricked into marrying him. Botan’s plot Concerning literature, there is a in Pimpilab shows that the male protagonist noteworthy phenomenon related to reaction becomes a homosexual because his father is against homosexuality. That is, in the past negligent of his family. Likewise, Tommayantee negative implications were mostly made emphasizes in Baimai ti Plidpliew that the by poets on female homoeroticism. On the male protagonist becomes a homosexual contrary, after World War II women writers because of his hatred for the father who is have continually produced works about male flirtatious, abuses his mother, and ignores him. homoeroticism. There are three reasons to More importantly, the ruin of the protagonist at explain this shift. First, the patriarchy in Thai the end of the novel is the result of his father’s society has been weakened, allowing women negligence coupled with his paternal uncle’s to speak up their opinions. Second, the ex- abandonment of him due to social pressure. pansion of educational opportunity such as Other works which expose male homosexuals that supported by the US during the Vietnam include Manut, Huajai Ti Tong Kailaan, and War has exposed Thai people to knowledge Mai Plaek Pa by Supa Thevakul, Luk Rak, Soy about sexuality and mental medical science Sawat, Phan Si Rung, and Maya by Suwannee from abroad (Pattana, 1966 : 208). Third, the Sukontha, Plaeng Prom by Wo Winitchaikul, economic growth in Bangkok in the 1960s – and Kon Klang Mueng and Kao-ee Thong by 1970s when service sector offered lucrative Sifa. jobs which lured a lot of male homosexuals Although there is a shift in writers’ to be sex workers (Sorasuchart, 1982 : 168) . emphasis on the group of homosexuals as These changes in social contexts have supplied a result of power shift in society, one thing women writers with raw materials to expose remains the same and this is more important วารสารวิชาการคณะมนุษยศาสตร์และสังคมศาสตร์ Singnificance of Homosexuality in Thai Society ปีที่ 8 ฉบับที่ 2 กรกฎาคม - ธันวาคม 2555 162 Wanna Numun than the debate or the retort : homosexual- The result of absorption in medical discourses ity is still rejected by society. Many male appear clearly in the negative representa- homosexuals in the modern novels written by tions of homosexuality in Thai novels after women writers have such a miserable life in World War II which was the first period of fighting against society’s mainstreams that some accepting western thoughts about sexuality of them choose to commit suicide. Although (Romjumpa, 2002 : 42). It was the beginning there have been occasionally works written by of modern Thai society which explained homosexuals, they confirm the fact that society homosexuality according to well-known has not yet been open to homosexuality. This psychoanalysts (Miller, 2006 : 455, 456, 567). can be seen in the characters’ unrequited love They unconsciously lower the status of at the end of the novels or in their lives in a human beings with the prejudice inherent in hideaway. Characters in this group are Mom medical discourses. As such, women writers Ped and Mom Sud in Mom Ped Sawan, the male who form the main stream writers of family transgender in Tang Sai Tee Sam. life form plots which lead to understand that homosexuality is the consequence of arrested Mental Abnormality and AIDS in Medical development, that human mind at the stage Discourses: Homosexual’s Mark of Cain of learning the patterns of sexual roles tends In most people’s view, the implications to be gravitated to those of the same sex. about mental abnormality and moral Almost every novel of this group refers to corruption are the stereotypical set of Sigmund Freud by creating a generalized meanings for homosexuality. This view is background of homosexuality. Besides, these based on the belief attached to Buddhism in writers are influenced by Sander Rado’s prin- Thai culture as well as medical diagnosis of their ciple that homosexuals are abnormal but can mental state. The disciplinary power uses be treated with psychotherapy. For example, scientific progress implicit in medical terms in Kao-ee Thong, Sifaa forms a plot in which to control the form of social relationship and the homosexual protagonist turns to love a strengthen the ideology of sexual essentialism. woman. Some writers such as Anchan in At the same time medical discourses gain writing Nang Aek borrow Charles Socarides’ credibility and authority from the social approach that homosexuality is a mental conventions (Suvatcharapinun,2010). This illness originated from an emotional abuse reciprocal relationship of definitions based in childhood Although homosexual writers on conventions and modernity can explain such as Kirati Chana argue that homosexuals why Thai society can continue to maintain are not abnormal persons, when they create the homosexuals’ mark of Cain up to the characters as born to be according to Alfred present day. Kinsey’s theory, their characterization is in วารสารวิชาการคณะมนุษยศาสตร์และสังคมศาสตร์ Singnificance of Homosexuality in Thai Society ปีที่ 8 ฉบับที่ 2 กรกฎาคม - ธันวาคม 2555 163 Wanna Numun fact also dominated by medical discourses. of promiscuity (Rubin,1993: 286) as in the It is obvious that the paradigm of campaign “Promiscuous, Homosexual, You’ll die modern medical science which concentrates from AIDS!” An example which emphasizes on diseases so much that it overlooks illness the contrast with normative regulation has ignored the complexity of life which is (Rubin,1993: 285) is “AIDS patients are also made up of spirituality as well as the violators of sexual morality” meaning of existence. (Jeungsatiensub, 2002: Not only do medical discourses equate 41-60). The view of a person from the physical homosexuals with AIDS, they also confine perspective only leads to a consideration of the homosexuals in “the margin of diseases” patient merely as a biological phenomenon. If for fear of failure in overcoming AIDS and that person is chronically ill and his malady giving clear explanations about the causes is contagious like AIDS, medical science will of homosexuality. These limitations are immediately transform him into a disease therefore counter-backed by homosexuals carrier. When AIDS in originated as the “inners” of AIDS victim groups who from homosexuals (Singhakachen,1996: use various means in asserting themselves. 1), they are stigmatized as a whole as HIV They form virtual communities of force field carriers. When it was also discovered that to create authority and ideology strength the first AIDS patient of the world was a (Deleuze,1998: 70). In addition, they set up homosexual, the aversion against them is communities of practice with clearly defined even more severe and deep-rooted until missions in order to achieve cooperative homosexuality becomes a mark of Cain. This operations (Lave and Wenger, 1991 : 43-44) reaction is vivid in society’s combination of as in the case of AIDS patients in Don Kaew “” and “AIDS,” resulting in “GRID” which Community and Lumpini Room at pantip.com stands for “gay-related immune deficiency” website. These spaces enable homosexuals to (Millre, 2006 : 409). gain back rights to define themselves which When homosexuals are viewed as are above the power of medical discourses. representations of AIDS, they are deprived Furthermore, this regained authority enables of human dignity. Furthermore, society “the inners” to manage and control data for also looks at them with prejudice and aims their “.” It deconstructs the old to get rid of them as a threat. This attitude definitions of homosexual AIDS victims as is conveyed through the metaphors of wars well as recreates their new identities. At the against AIDS in medical discourses in the same time this capability in self-determining form of dominion (Rubin, 1993 : 284) such gives them opportunities to erase social as “AIDS is evil, kill it all.” At the same time prejudices and retort the medical discourses. homosexuality is posited as a symbolic code All these are evident in Kaew’s success in วารสารวิชาการคณะมนุษยศาสตร์และสังคมศาสตร์ Singnificance of Homosexuality in Thai Society ปีที่ 8 ฉบับที่ 2 กรกฎาคม - ธันวาคม 2555 164 Wanna Numun revealing her experiences in the online However, researches have shown that at community and publishing five books in present there is only the marginal space the series AIDS Diary. In the first book she which recognizes the worth of its members describes her rebel against medical science and perceives the flaws in the principal para- in refusing to take anti-AIDS medicine despite digm of medical science (Wankaew, 2001 : 67) her low immunity and maintaining emotional In the end the homosexuals can only assert balance as learned from internets in stead their standpoint in the margin and negotiate (Kaew, 2001: 92). In the fourth book she states their power in the vicinity of that margin. that in addition to better health, her liveliness that shines through also help erase the im- Drama and Cabarets : Spaces for plied stereotypical definition of AIDS victims Homosexual Identity Expressions as someone disgusting. She has discredited The expressions of homosexual the medical discourses in terms of treatments identity do not aim singly at creating legitimacy in and claims the rights over her body which maintaining their identities. The means of she herself analyzes by “listening to her own expressions also question sexual norms and urge mind” (Kaew, 2006 : 49) . society to ponder over prejudices against In addition to Kaew, who challenges them as well. However, such expressions the medical discourses, other patients in differ according to their sexes. Due to the Don Kaew Community also emphasize the strict sexual codes in Thai society, female weaknesses of medical science. They say in homosexuals cannot reveal their identities as interviews that they resist modern medicines much as their male counterparts because they are worried about serious side (Sinnott, 1999 : 97-99). Therefore their effects, physical miseries, and waste of money. revelation patterns, especially in ritualistic Therefore they choose to treat themselves shows are different. Female homosexuals with ancient herbal medicines and practice employ subtle implications in the dialogues of meditation as advised by fellow AIDS victims inner-court drama while male homosexuals (Eamanondha, 2006 : 227, 231, 233-235) . explicitly display their sexual preferences The criticism and the rejection of scientific in folk drama and contemporary cabarets. methods to the extent that they lose their Despite differences in ritualistic models, worth and have the status of “otherness” as the main goals of homosexuals’ expressions well as the attacks of modern treatments still focus on creating emotion that can urge as “enemies” are counter- back strategies of the audience to identify themselves with the “the inners.” The decisions to believe in the performers and understand the meanings of opinions of fellow patients constitute new the expressions (Kaewthep, 2001 : 28-30). meanings to increase AIDS victims’ worth. The great impact on society and the new วารสารวิชาการคณะมนุษยศาสตร์และสังคมศาสตร์ Singnificance of Homosexuality in Thai Society ปีที่ 8 ฉบับที่ 2 กรกฎาคม - ธันวาคม 2555 165 Wanna Numun profound implications cannot be measured nobilities in which the male protagonist must by frequency or performance opportunity. venture far and long to search for the best The public’s disapproval or indifference to and most suitable woman and fight for her homosexual expressions may not be failure in as part of his power proclaim. However, communication. Rather, they can be interpreted the poet violates the convention by having as indications of the society’s insecure God Indra bring “Princess Talaengkaeng” to reactions to the recreated implications in Prince Malaetaetai in the forest. Although those self-expressions. Khun Suwan’s verses the word “talaengkaeng” which means about the tabooed female homoeroticism “scaffold” suggests Khun Suwan’s appre- in Mom Ped Sawan and Princess Absorn hension, she is courageous enough to rebel Sudathep’s Illness are points in case. Her two against the society’s civilized sexual morality. court plays, Pramalaetaetai and Unnarut Roy And it is remarkable that she does so by taking Rueng, are branded as works of an insane her character to “the wilderness” where one person, as Prince Dumrongrachanuphab can release one’s instinct and be oneself concludes, “these are plays written by an (Satasombat, 1989 : 38-39 ) . abnormal person, not common plays.” He . Furthermore, the fact that Khun adds that the outstanding characteristic of Suwan deliberately ends Pramalaetaetai Pramalaetaetai is its “humor” which is with the scene of fights over Talaengkaeng is “erratically conveyed” while the plotline of a way to satirize men who are so entrapped Unnarut Roy Rueng is rather confusing (Prince in lust that they are willing to risk their Damrongrachanuphap, 1920 : “Preface” to lives. The male protagonist who seems to Mom Ped Sawan, Princess Absorn Sudathep’s be a virtuous person is already surrounded Illness, Pramalaetaetai, Unnarut Roy Rueng). by court ladies and concubines, but he is Nevertheless, under the label still lustful. Likewise, the giant Malakoy, “nonsense,” Khun Suwan’s works have the antagonist, has no conscience. Although hidden perspectives that invite careful analysis. he is cursed to live without the part below For example, although the language structure torso, especially without a sexual organ, for in Pramalaetaetai is different from that of flirting with angels, he is still preoccupied with standard Thai, it is still comprehensible. This carnal desires. The significant implications shows that her constructed patterns have in Pramalaetaetai emphasize criticism on certain implications which can be strategies men’s pathetic character and a search for in hiding contents in order that the author freedom to revealing one’s . would not be persecuted or punished. Khun (Numun, 2010 : 67-70) . Khun Suwan is Suwan uses the plotline and motifs common determined to make a statement about for poetic narratives of princes and female homosexual identity. She gives the วารสารวิชาการคณะมนุษยศาสตร์และสังคมศาสตร์ Singnificance of Homosexuality in Thai Society ปีที่ 8 ฉบับที่ 2 กรกฎาคม - ธันวาคม 2555 166 Wanna Numun narrative a full form complete with accom- (Unnarut Roy Rueng, 1920 : 46). In the panying songs-- rendering it ever ready to light of Khun Suwan’s female homoeroticism be put on stage. Interestingly the success background, it is very likely that she uses of this play resides in the author’s shrewd these laments to focus on love without dis- use of conventions to deconstruct those crimination against kind and sex. Besides, same conventions. Khun Suwan turns the the “transformation parts” in which the practice of having women-only performers for characters transform either from one sex to inner-court plays into a mechanism through the other or from one status to another like which they can enjoy sexual freedom that a tiger transforms into a tigress and Prince they yearn for-- even if temporarily. More Rama of Ramakien to a monk are to focus importantly, by assuming the roles of men, on elusiveness in and diversity in these women can satirize men acutely. sexuality (Unnarut Roy Rueng, 1920 : 47) Therefore, when Khun Suwan exposes her . Khun Suwan’s propositions do not only true self in a ritualistic show, it has a great violate sexual taboos; they also challenge the impact politically. society’s legitimacy in fixing and limiting the Khun Suwan’s standpoint is not types of sexuality as well. Her perspectives limited to challenging patriarchy only. Her are obviously ahead of time. They agree with play entitled Unnarut Roy Rueng, which feminism’s propositions that the determinant mismatches hundreds of characters in Thai of sex should be a person’s behavior and literary works, is an important ritualistic expressions (Butler, 1990 : 137). show an implicit demand for correct under- The subtlety Khun Suwan uses standing of homosexual identities. She hides in conveying her messages in her plays her viewpoints in the characters’ irregular is closely corresponding with the strict forms of relationship and confusion which sexuality codes imposed by the palace laws. at surface look incompatible. In fact, those This is opposite to the expressions of male contradictions which look “untidy” in the homosexuals at the palace who can display eyes of “the outsiders” significantly imply their sexual preferences more freely. Male that one should be open-minded and accept common folks have even more freedom. In forms of relationships which are different the early Rattanakosin period when women from those stipulated by the society’s strict were forbidden to participate in folk drama rules. One example of her implications is (Prince Damrongrachanuphap, 1964 : 107), in the intended description of sorrowful male homosexuals could fully exhibit their “parting words” of some characters which true selves. Therefore, it can be said that are normally on the opposite. For example, the ritualistic show of folk drama is the space tigers say farewell to cows and lions to deer for male homosexuals. วารสารวิชาการคณะมนุษยศาสตร์และสังคมศาสตร์ Singnificance of Homosexuality in Thai Society ปีที่ 8 ฉบับที่ 2 กรกฎาคม - ธันวาคม 2555 167 Wanna Numun

In conveying messages about identities, about sexual rights are de-emphasized. the performers in both the folk drama and Although the demands of female homosexuals cabarets must rely mainly on their acting. have developed to the point of challenging In addition, they must fascinate the audience social norms, in the patriarchal society their with spectacular costume and settings to identities are still controlled and suppressed enhance their feminine manners, personality, with norms that are particularly strict with tones, and content. The ultimate goal is for women. Therefore, in general the standpoints the audience to be able to identify themselves and space of homosexuals are restricted to with the characters and to learn how to ritualistic shows and marginal space. react to male homosexuals in the real world properly. (Woodward, 2004 : 7) Conclusion The popularity of folk drama and Significance about homosexuality in cabarets do not only testify society’s recognition Thai society do not only indicate its meanings of male homosexuals; the growth of the drama and point out the way of thinking in Thai troupes and cabarets are also the direct result culture; they also reflect the reactions of of Thai culture which gives importance to “play” homosexuals to its repression. The fact that or recreational activities. This concept about homosexuals are pushed to the margin of divertissements is an important factor that society shows that society is dominated by allows these two forms of performance to have the illusion that, through moralistic norms both space and legitimacy of existence in Thai and laws as well as medical science, it has society. Although the development of folk legitimacy in managing homosexuality as drama is different from that of cabarets symbols of “sin” and “abnormality.” Interestingly, which are influenced by western carnivals, the patriarchal society which is more lenient they have common attractions in giving with male homosexuals in their self expositions bodily pleasure with their spectacular has ironically given more opportunity for costumes and defamiliarizing the audience self-indulgence to them than to female with black humor and techniques in turning homosexuals. When male homosexuals are upside down sexuality rules and norms in diagnosed with AIDS, they reinforce the real life (Bakhtin, 1984 : 13-14). Nevertheless, stigma of homosexuals as representations of the creation of enjoyment by satirizing about sexual deviation and meaninglessness in life sexuality and the extraordinary display of or as symbol of promiscuity and AIDS. On merriment have resulted in labeling male the contrary, because female homosexuals’ homosexuals as people who are sexually opportunity in self exposition is more limited, risqué and fanciful. Therefore, not only the they can avoid scandals and retain their revealed identities are ridiculed but the questions images while still be able to make demands วารสารวิชาการคณะมนุษยศาสตร์และสังคมศาสตร์ Singnificance of Homosexuality in Thai Society ปีที่ 8 ฉบับที่ 2 กรกฎาคม - ธันวาคม 2555 168 Wanna Numun or retorts in a subtle way as found in Jeungsatiensub, Komart. 2002. literature, on-line communities, and ritualistic “Spirituality and Health,” shows. Yet this marginal and temporary Health Dimension : New Paradigm space confirms the authority of society in for Society of Well-being, Nontaburi: suppressing both male and female homosexuals. Center of Research for Public Health Systems. References Kaew. 2001. AIDS Diary : The Critical Bakhtin, Mikhail. 1984. Rabelais and His Second of Life. 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