The cases presented suggest that racial identities and markers of racialised desires are produced through the repetition of norms associated with Asianness or whiteness, and what it means to be potato queen or rice queen. However, the very process of repeatability exposes the instability of these norms. As such, the power dynamics associated with racialised identities and markers of racialised desires are open to contestation. For example, it is possible that Asian men constitute themselves to be submissive, passive and bottom for their own pleasure and not necessarily for the pleasure of white men.
The use of these stereotypes as erotic capital can also be configured as subversive because it is precisely through self-Orientalisation that Asian men become valuable in the field of gay desire, where they are regarded as undesirable.
In some other cases, it may be possible that Asian and white men threaten the perceived stability of race, gender, class, and sexuality associated with both. Indeed, there may be cases where Asian men are older, masculine, muscular, dominant, and top whose objects of desire are white men who are younger, effeminate, slim, submissive, and bottom: These instances suggest that racialised desires are a complex phenomenon but do not exist outside of established meanings about race, where whiteness is culturally hegemonic.
The fact of the matter is that Asian men and white men have to navigate and continually negotiate around the centrality of whiteness and the discourses of Orientalism, whether they consider themselves rice queens, potato queens, or sticky rice. Conclusion This paper presents a way of thinking performatively about the racialised desires of Asian men who are attracted to white men, and vice versa. This theory, however, is unable to account for how subjectivities emerge through the display of erotic capital, a consequence of erotic habitus.
By using performativity, I was able to consider the displays of racial norms as productive of subjectivities. By considering that racialised desires are not only discursive but are also material, rooted from racial, gender, sexual, and economic inequalities, we cannot ignore the fact that our sexual desires may have political consequences. As bell hooks Thus, acknowledging that our desires are more than just a product of our fantasies and tastes and that they have, in fact, real political implications we may be able to use our desires as sites or place of power. Author Note Emerich Daroya is a Ph.
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