critical inquiry essay |
I had a baby when I was 18. My first romantic partner following my baby’s stillbirth said, “I hope that didn’t destroy your tight Asian pussy.” This disgusting statement is a reflection of the objectification and fetishization of Asian women’s bodies.* Asian fetishes have a long history in the United States -- one rooted in this country’s imperial conquests in Asia. The sex trade that developed in Asia to cater to US soldiers reinforced and created stereotypes about Asians, which reinforced and created Asian fetishes, ultimately creating a cycle of fetishism to which the Asian sex trade caters and American men continue to make thrive.
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1900, the philippines
"Amigo" is a film about the US occupation in the Philippines in 1900. The film is historically accurate and highlights several key issues faced by Filipino villagers, Spanish colonists, and US soldiers.
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After “liberating” the Islands from the Spanish army that had colonized them for 400 years, the US paid Spain two pesos for each Filipino and annexed the Philippines (Woan 283). To justify this move, the US propaganda machine utilized several different tactics. One was the image of a barbarian Filipino man, in need of saving by the superior US forces (Woan 282). And in the case of those too heathen to be saved, it was America’s duty to eliminate them, for the sake of those the Americans were able to save. |
The double edge of this stereotype is the patriarchal idea that women need protecting. Thus, though Filipino women were tragically inferior by merit of being Filipino, they were still women in need of being saved by a strong White man. Filipino women became the face of the “saveable” Filipino (Woan 282).
As a matter of survival, Filipino women took part in a sex trade intended specifically to satisfy the desires of American soldiers -- the same soldiers responsible for ten years of famine, destruction, and the deaths of more than 250,000 Filipino people (Woan 283). Sex was sold cheap, and soon “the American soldiers referred to the Filipinas as ‘little brown fucking machines powered by rice’” (Woan 283). The prostitution of children was incredibly common during this time, a legacy which remains to this day with the Philippines ranking fourth in the world for the most prostituted children (UNICEF).
This early Asian sex trade set a precedent that made it clear to the locals that sex could be used as a means of income. At the end of World War II, for example, Japanese “leaders assumed women’s bodies would be included in the spoils of war, and the conquering army would take revenge by raping Japanese women” (Mettler 65). With this stereotype of objectification in mind, “they supplied U.S. Troops with ‘comfort women,’” inadvertently setting the stage for the racialized Geisha stereotype to take root (Mettler 65).
The comfort women system gave way to “more than 40,000 Japanese war brides who had emigrated to the United States by the mid-1960s,” according to Mettler (74). Since American men were socialized with the understanding that American women would be submissive, docile homemakers, the Red Cross began offering classes to Japanese war brides on how to “maintain modern suburban homes and prepare American cuisine” (74).
This trend was enthusiastically continued by US soldiers in Vietnam, when “70,000 U.S. soldiers came to Thailand for ‘Rest and Recreation’ (‘R&R’) and ignited a sex industry” (Woan 284). That industry launched a campaign after the end of the war, enticing mainly White men to come take part in their “exotic” sex trade (Woan 284). As an indication of the campaign’s success, in 1995, 65% of tourists in Thailand were single men (Woan 284).
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In Asian countries ravaged by imperial powers, Asian women still find steady demand for their sexual services. From prostitution to mail order bride services to the child sex slave trade, sex in Asia is a commodity that holds a false promise as a path to future financial stability. This has the unfortunate effect of reinforcing stereotypes about Asian women as subservient and willing to please sexually. All fantasies are catered to, validating and encouraging damaging Asian fetishes.
According to Wilson and O’Brien, “the 2012 TIP Report provides an estimate of 27 million victims worldwide,” though it is difficult to pin down an accurate number (31). Perry & McEwing report a conservative estimate “that at least 225,000 women and children” from Southeast Asia “are trafficked every year, accounting for approximately one-third of the global trafficking trade” (139). Of this population, “40% are trafficked to various locations across the globe” (139). One of the popular destinations is the United States. About 50,000 women and children are trafficked from Southeast Asia to the United States, “making it the largest regional source in the world for trafficking to the United States” (139). Another source notes that “where information about a victim’s country of origin is provided, the most common. regions include Asia (26.87%), Africa (8.86%), and Eastern Europe (6.37%)” (Wilson & O’Brien 35). Thus, consumers of the global trafficking trade are likely to have a preference for young, Asian females.
problem solving
Clearly Asian fetishism has international consequences for millions of Asian women and girls.* Aside from the obvious suggestion to not buy sex from the sex slave trade, what can be done to help?
I strongly believe that the work to disrupt damaging stereotypes needs to begin as soon as possible. This can manifest as explicit racial justice curriculum, or even by choosing to expose children to books with positive and diverse representations of Asian women. It is best for this work to begin even in early childhood, but the principles hold true for older children and adults as well. Mentally noticing and correcting one's own preconceived notions about Asian women is a lifelong process. The messages of Asian fetishism are so prevalent that even those of us who are Asian and who are heavily involved with social justice work must engage in an ongoing process of correcting those internalized judgments.
As always, the Internet offers a wealth of information and resources on what else you can do, as well as being a link to existing organizations.
*I use the word "woman" here because Asian women face the particular type of fetishism discussed in this paper. This is a specific snapshot of a larger conversation about the fetishization of Asian people.
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Works Cited
Mettler, M. (2014). MODERN BUTTERFLY: American Perceptions of Japanese Women and their Role in International Relations, 1945-1960. Journal of Women's History, 26(4), 60-82.
Perry, K., & Mcewing, L. (2013). How do social determinants affect human trafficking in Southeast Asia, and what can we do about it? A systematic review. Health and Human Rights, 15(2), 138-159.
UNICEF Child Protection Information Sheet
Wilson, M., & O’Brien, E. (2016). Constructing the ideal victim in the United States of America’s annual trafficking in persons reports. Crime, Law and Social Change, 65(1), 29-45.
Woan, S. (2008). WHITE SEXUAL IMPERIALISM: A THEORY OF ASIAN FEMINIST JURISPRUDENCE. Washington and Lee Journal of Civil Rights and Social Justice, 14, 275-357.
Mettler, M. (2014). MODERN BUTTERFLY: American Perceptions of Japanese Women and their Role in International Relations, 1945-1960. Journal of Women's History, 26(4), 60-82.
Perry, K., & Mcewing, L. (2013). How do social determinants affect human trafficking in Southeast Asia, and what can we do about it? A systematic review. Health and Human Rights, 15(2), 138-159.
UNICEF Child Protection Information Sheet
Wilson, M., & O’Brien, E. (2016). Constructing the ideal victim in the United States of America’s annual trafficking in persons reports. Crime, Law and Social Change, 65(1), 29-45.
Woan, S. (2008). WHITE SEXUAL IMPERIALISM: A THEORY OF ASIAN FEMINIST JURISPRUDENCE. Washington and Lee Journal of Civil Rights and Social Justice, 14, 275-357.