Image Source:2015 Taiwan Gay and Lesbian Alliance website
No Age Limit - Freeing the Dark Cabinet・Youth Autonomy No Age Limit
Discussion:
[The wave of restricted individual expression].
The rise of civic movements in Taiwan in recent years, as well as the Occupy Central Movement in Hong Kong, the Umbrella Revolution, and this year's anti-curriculum fine-tuning campaign, have included many young people as key participants. In Taiwan, the Coalition for the Promotion of 18-Year-Old Citizenship is still pushing for a constitutional amendment to the right to vote at the age of 18, while the same discussion took place in May this year when the Japanese parliament passed an amendment to the National Voting Law, lowering the threshold from 20 to 18. Political participation always excludes young people by the threshold of "you are not mature enough to judge".
Being underage means that even if you express yourself clearly and think well, you can be denied or repeatedly tested by adult agents to see if you "really understand". Sexually diverse communities are confronted with various issues at different ages. In recent years, with the rise of gender awareness, the LGBTIQA community has gradually come out of the socially constructed closet, but the established social image of "age" has led to the sexual and gender issues of LGBTIQA people of different ages either being ignored or suppressed by laws and regulations. We would like to say: "Ignoring the sexuality of different age groups and excluding the differences in the group will create a deeper oppression in the closet and become the driving force to consolidate the society's neglect of diversity and exclusion of dissidents.
[The real situation of pulling up seedlings under the umbrella of the Protection Act].
In 2004, the Gender Equality Education Act (formerly known as the Draft Gender Equality Education Act) was born as a result of the promotion of women's groups and the Gender Equality Education Association, as well as the incident of the Rose Boy, Yeh Yung Chi. The intention of the Gender Equality Act is to provide protection and care for female victims of socially disadvantaged situations through legal restrictions and the establishment of gender equality associations. The implementation of the Gender Equality Education Act initially opened up rigid gender boundaries, but in the following decade, the immature institutional environment created a "protective but mandatory" norm, which in the end restricted the space that had been opened up again. For example, the Ministry of Health and Welfare requires physicians to report cases of sexual assault in cases of pregnancy under the age of 16. Under the social stigma of sexual assault, moral oppression and social scrutiny, the notification of "sexual assault" puts the parties involved and their families or close relatives into a process of multiple resistance and mutual erosion. The law brings these people under control with age thresholds and embeds gender-specific regulatory differences, creating gender and age-specific restrictions. Since then, youth has ceased to be free, and the protections expected by the legislation have in turn limited the diversity of interpersonal interactions. Now, ten years later, we can see that the law and social norms continue to restrict LGBTIQA through age and gender, and that sexually diverse communities continue to struggle.
The restrictions of the law presuppose that minors must be regulated, first as immature and incapable of self-control, and then restrained. The law's stereotypical standards of age constrain the daily behavior of youth[1]However, the 2010 Tainan Girls' High School (THS) group took off their skirts and pants to protest against the strict dress code. However, in 2010, Tainan Girls High School took off their skirts and pants in protest of the school's strict dress code, demonstrating the youth's autonomy of thought and action, while adults who are not yet mature may also make discriminatory remarks such as "legalizing same-sex marriage is tantamount to encouraging young people to experiment with same-sex sexuality. Linking age to "maturity" ignores individual differences and presupposes that adults can legitimately speak on behalf of young people, thus depriving them of their autonomy. As we have seen above, the age threshold in the law has become a clamping down on the "appropriateness" of youth, while in reality it is a form of protection for adults.
[Stratified strict age and gender norms].
Social norms and laws impose restrictions on how people of different ages and genders think about dress, desire, and emotion. We can see how these restrictions affect us one by one through the observation of different social events. For example, the stereotypical image of dress is expressed in occupational expectations, where a male police officer with long hair and a ponytail is admonished by his supervisor for tarnishing his image as a police officer; in age expectations, a middle-aged man in a long skirt appears in public, and the public, in a hunting and snooping manner, publishes the process of adjusting the man's clothes on the Internet, treating him as a premeditated criminal and bringing him to trial.
When we pass the legally set age and are released from protection, we are immediately asked to enter a state of maturity and conform to social expectations. However, as people grow up and explore their sexuality, the process of interacting with each other as adults through the internet media and by default, may be tempted to use words related to sex trafficking, which is eventually subject to the Prevention of Child Sex Trafficking Ordinance.[2]Article 29 prosecution. This kind of "fishing investigation" in which the police conduct probing and entrapment for the sake of performance[3]In this way, the law restricts the space for adults to speak and express their desires and emotional needs in the online space. Individuals are required by society to conform to a specific template, from appearance, behavior, temperament to the exploration of personal desires, and are limited by the mandatory age distinction in the law. In the case of sexuality, it is further restricted by the imposition of fetters or exclusions.
The planning of family and childbirth for those of the right age is a responsibility that society requires of all those who can have children, regardless of sexual orientation. From society to the individual, there are corresponding norms and requirements for individuals at different stages of their lives, which reflect what society expects people to become. Society tends to allow emotions to exist only at a reproductive age, while relationships that do not conform to reproductive age are considered abnormal. Old age means physical deterioration and inability to bear children, so the senility of the elderly is ignored and considered to have no emotional needs.
In the standard that emotions necessarily lead to marriage and childbirth, any desire outside of it or considered to be out of standard may be ignored. Adolescents are not mature enough to bear children, so adolescent desire is considered undesirable and non-existent; in the case of the elderly, it is also considered undesirable and non-existent when they are past childbearing age. Both adolescents and the elderly are ignored because of society's expectations and requirements for age and because they do not meet the criteria for childbearing. The pursuit of "reproducible" emotions is often taken for granted, and the infertile or infertile state of the sexually diverse community is seen as an irrational existence. Even deformed alliances[4]The infertile nature of the sexual diversity community is used as a reason for the unsuitability of the community to exist.
[Thinking, exploring, facing]
For children, it is best to be ignorant of everything except exam subjects, but once they reach the age of 18, they are expected to know everything and take full responsibility. The same is true for sex and for all the expectations of life, large and small, as adults restrict the "appropriate" development of young people. In old age, the "body" is no longer one's own, and the emotions, desires, and companionship needs of the elderly are denied and ignored. Age and gender, from the law to social norms, are the dark closets that hinder and limit our freedom to express ourselves.
This year, the Taiwan LGBT March Alliance invites you to ponder and explore with us, in the face of the boundaries set by laws and regulations for different ages and genders, how to accompany, cultivate and break through, in order to release the space for the sexually diverse community to live freely, to free the dark closet, and to be youthful and autonomous!
[Note]
[1]For example, the Juvenile Incident Handling Act in the Criminal Code provides for the Prevention of Juvenile Delinquency and Delinquency, which lists juvenile delinquent behavior, including carrying a knife, loitering late at night, acting in an arrogant and rude manner toward parents and elders, wearing strange clothes, not looking well or having long male hair, smoking, drinking, using coded language and strange words, and behaving in a secretive manner. However, not many of these behaviors actually amount to crimes. Although the "risk of violating criminal laws" has been narrowed down to: (1) Frequent association with people who have criminal habits. (2) Frequenting places where juveniles are not allowed to enter. (3) Regularly skipping school or home. (4) Participate in undesirable organizations. (5) Carrying a knife or weapon without a valid reason. (6) Use or administer psychedelic substances other than tobacco or marijuana. (7) Prepared crime or attempted crime that is not punishable by law. Even though the law has been revised and changed, the preset standards for age in the law can still be found in the school rules.
[2] On February 4, 2015, the Legislative Yuan passed the amendment to the Child and Juvenile Sexual Trafficking Prevention Act, which renamed the former Child and Juvenile Sexual Trafficking Prevention Act to the Child and Juvenile Sexual Exploitation Prevention Act, and changed Section 29 to Section 40 of the Act. However, the new law has not yet come into effect, and in the past and even now, section 29 of the Prevention of Child and Juvenile Sexual Exploitation Ordinance is still used to prosecute.
[3]Phishing investigation: Phishing investigation refers to the police often in the "App" (cell phone application) or chat room after active or passive hook-up, through the message lure to abet each other to facilitate entrapment investigation. It is common in cases of trading prohibited items (e.g. drugs) and online sex trafficking, where the police often lure and abet the other party through messages in "apps" or chat rooms, either actively or passively, to facilitate entrapment and investigation. The vague terms "lure" and "hint" in Article 40 of the Child Sexual Exploitation Prevention Ordinance are abused by the police to carry out online phishing and deliberately try to entrap for the sake of performance, resulting in serious human rights violations on the Internet. The police have been using the term "lure" and "hint" as vague terms, causing the police to misuse the term and carry out phishing. The police also said that the pressure of gay people worried about exposure, threatening to inform their families if they do not come to the case to explain, the approach is clearly discriminatory and malicious towards gay people. However, it should be emphasized once again that the Supreme Court has stated that phishing is a form of entrapment and investigation, and that the police have used it to collect evidence and arrests in a way that is illegal or incompetent. The police's use of phishing to create cyber-prison is undoubtedly a violation of human rights. The comments of Hot Line Director Kafei on the violation of human rights by children's draconian laws can be found athttp://blog.yam.com/gofyycat/article/30604707
[4]The Alliance for Transformation: Conservative religious groups such as the Alliance for True Love, the Alliance for the Happiness of the Next Generation, and the Taiwan Alliance for the Protection of the Family have continued to mobilize the public in recent years to oppose the inclusion of gay and lesbian education in elementary and middle school textbooks and the legalization of same-sex marriage. During these events, conservative religious groups have changed their names, but their internal composition is mostly that of conservative churches and parent groups. They are like "amoebas" that change unpredictably, but their content remains the same, so they are called "amoebas". (Quoted from the website of the 2015 Taiwan Gay Pride Parade)
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Special thanks:
Bruce, the moderator of the Facebook fan page - "Lao Niang Zhuan" - presented herself as a vegetarian and, in her personal capacity, contacted nearly 50 groups of artist friends to show their support for the march through the channel "LOVEWINS"; Wang An Yi, the president of LEZS magazine and the founder of "Lezs meeting Women's Nation", called on friendly companies to join the march and led her staff to participate with the theme "Women's Influence, Rainbow Show Strength". She also provided "Rainbow Eyes" T-shirts to encourage registration, and invited artists to make videos to support women's activities and participate in the march.
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