Roses of the North: The Katoey of Chiang Mai University
By Andrew Matzner
[This article originally appeared in the Bangkok Post on January 9, 1999]
Suwanna, an English teacher at Chiang Mai University (CMU), remembers being puzzled. "The name on the roster said 'Somsak', so I looked for a boy. Instead, a beautiful girl raised her hand - it was quite a shock!"
"Actually, I don't mind when katoey come to class dressed as women. It's when female students dress too casually and don't wear their uniforms to school that I'm really bothered."
Compared with most other Thai schools, Chiang Mai University provides a tolerant atmosphere for transgendered gay men, called katoey in Thai. "Here at CMU katoey can do what they want," declares Gan, who is contemplating sex-change surgery. "There is the freedom to do different activities, and the freedom to study what we want. People don't bother us."
Although on campus most katoey wear the men's school uniform (black pants and white shirt for most faculties), many cultivate an androgynous appearance by keeping their hair long and using makeup. A smaller number, blessed with tolerant teachers such as Suwanna, can be seen in the women's uniform of black skirt and white blouse.
In this relaxed environment, a unique group has emerged among CMU's clubs and organizations. Rosepaper, formed over twenty years ago, is a "sorority" run by and for katoey.
With more than one hundred members, Rosepaper is one of the largest clubs at CMU. It offers katoey both support as well as a chance for social networking. "It's important for katoey to get together in a group", says Gan, "because we can understand each other's feelings and problems. It's also good that we can get to know each other and do activities with one another."
Rosepaper is especially valuable for first year members because it provides an introduction to new friends who can give assistance and advice. Freshman students often find that starting university means entering into an exciting period of their lives. Separated from their families, and lacking parental supervision - as well as disapproval - katoey soon discover it is easier to be themselves in their new surroundings. Suwanna feels that katoey are more likely to be accepted by student peers than their own family. "At home katoey probably don't look or act even one percent the way they do on campus. They probably have two complete sets of clothing and behavior."
Chris, a member of Rosepaper, agrees that parents often pressure a transgendered child to change its behavior. "They are upset because their son isn't a real man." On the other hand, "Rosepaper provides a good environment. Since we are surrounded by friends, it is easy for us to feel confident enough to express ourselves."
Rosepaper is locally famous for its cabaret-style shows. Performances are a traditional part of many important CMU events, such as the annual Freshie Festival and Open Dormitory celebrations. Members are also frequently asked to perform at student as well as faculty parties. Hotels in Chiang Mai and other northern cities have played host to Rosepaper in the past as well.
Many students enjoy watching Rosepaper perform, and the group's presence at an affair is a big draw. Min, a third year humanities major, has seen many Rosepaper performances. She echoes the feelings of their fans. "When the members put on a show, it's like a real cabaret. Some of them seem even more beautiful than real women." Nah, a freshman, is also impressed. "The katoey in Rosepaper are very talented, and their shows are what make school parties a lot of fun."
According to Ann, a senior, it is hard not to be dazzled by the performers' sexy outfits. "Sometimes I get jealous because they look so good. And even male students who say that they don't like katoey love to watch Rosepaper perform." Suwanna is enthusiastic as well. "The students in Rosepaper work very hard and practice a lot to have their shows come out perfect. They are really amazing."
Traditionally, members of Rosepaper have practiced their performance routines on the balconies of one of the school dormitories. Because of the large number of katoey who choose to live in this particular dorm, it has gained the reputation of having been "taken over" by katoey.
However, times have changed, and due to stricter university regulations, outsiders now have a more difficult time entering dormitories. This means that members of Rosepaper who do not live in this dormitory cannot practice together with those who do.
But the shows do go on, and practices continue, although not as as often before. Chris laughs, "Actually, the people who watch the dorms are usually women, and they like Rosepaper. Since they know that we want to work on our show, sometimes they let us into the dorm without stopping us. Then they'll come up and watch us practice."
Other important activities for Rosepaper take place during "rap nong", the initiation period for first year students. Each of the different school faculties at CMU has their own method for hazing freshmen, ranging from mild (Humanities) to severe (Agriculture and Engineering). Depending on a student's faculty, rap nong can last from several weeks to the whole freshman year.
Besides faculty rap nong, there are additional initiation activities for entering students from particular provinces, such as Lamphun and Lampang. For those katoey who have to participate in faculty, province and Rosepaper initiations, finding time to study can be a challenge.
Most of Rosepaper's rap nong events take place during the first semester. Unlike the hazing done in the faculties, in which entire freshman classes participate in rap nong activities together, first year katoey are usually initiated one by one, not as a group. For example, a group of senior katoey will meet with a new member and give him information about Rosepaper. "We'll get together with a first year student and chat, let him know what kinds of things Rosepaper does. We also see if he has any questions or needs help with anything," says Chris.
But occasionally the purpose of rap nong is not to counsel, but to intimidate. A favorite method is called "weening", and involves a group of around twenty to thirty senior katoey. This large, boisterous crowd makes its way to the dormitory room of one of the new initiates. Upon opening up his door, the unsuspecting student suddenly finds his small room swamped by katoey demanding allegiance to Rosepaper.
Sometimes this display takes place in a more public space. Lek, a fine arts student, was eating in the cafeteria one day when she saw a pack of katoey march in and surround a junior who had been eating by himself. "They were shouting and making such a scene. After they left, the junior just sat there crying - I felt so sorry for him!"
Aum explains, "We want our junior members to know who their seniors are. Freshies learn during rap nong that their seniors have more authority than them, and that they have to respect us." Chris adds, "But at the end of rap nong we have a party so the new members can understand that now they are part of our group.
This year many of Chiang Mai University's rap nong activities were canceled by administration officials because of negative publicity about hazing which appeared in the press. The power of the Thai media cannot be underestimated in its ability to influence public opinion. In the recent past, Rosepaper itself has been affected by sensationalistic media reports which targeted katoey.
In 1996 an education student who happened to be a katoey murdered a young woman in an apartment near the university. Commenting about the case, newspaper reports made negative comments about katoey in general. Moo complains, "After that woman was killed, the media used generalizations and stereotypes to describe katoey. People began to look down on us, because they thought that all katoey are cruel and violent."
Aum adds, "I think that after that incident, Rosepaper lost some of its influence on campus. Many people believed what was written in the newspapers, that katoey are unstable people."
Chris laughs when told that many Westerners believe that Thailand accepts katoey. The lack of legal and religious sanctions against homosexuality has led some observers to conclude that there is no homophobia in this country. "Well, I wouldn't exactly say that it's easy to be a katoey in Thailand. Many people look at us in a negative way, and there is a lot of discrimination. For example, look what happened at Rajabhat [the national teacher's college]. After the murder in Chiang Mai, they banned katoey from entering as students. They said the Chiang Mai incident proved that katoey are dangerous and shouldn't be teachers. I couldn't believe it!"
The Thai media plays a large role in perpetuating this discrimination. For example, journalists who write about homosexuality and katoey typically rely on the analyses of academics and psychologists. Through newspaper and magazine articles, these "authorities" have popularized the belief that transgenderism is a "disease" which must be treated.
Having a "deviant" child makes parents of katoey often feel shameful, especially because psychological theories usually place the blame for this "unnatural" situation on the parents' child-rearing practices. Similar to out-dated American psychoanalytic theory from the 1950s and 60s, one of the more popular explanations of transgenderism lays the blame at the feet of mothers who pay too much attention to their young male children.
Television soap operas also broadcast negative images of katoey by portraying them as one-dimensional characters. Whether as comic relief or bitchy queens, roles for katoey are extremely limited. Moo protests, "TV shows portray katoey as all having the same kind of personality. It's not fair to us because many different kinds of people are katoey."
On campus, CMU students tend to have mixed feelings about katoey. On the one hand, many do not wish to have a child who is transgendered. " I can accept katoey as a friend," states Bon, "but not in my family. I would feel very upset and disappointed if my son became a katoey. I would try to make him change his mind." Gop concurs, "I think people don't want to have children who are katoey, because they think that everyone will look down on them since their children are different from others."
Students also feel negatively about katoey who draw attention to themselves by dressing and acting in a conspicuous manner. Tom believes that katoey often want to be the center of attention. " Sometimes I don't like their over-acting; even a real woman doesn't act like that." Bo is frightened of katoey. "I think katoey are more aggressive than women. They shout and act tough. I think they have violent emotions."
On the other hand, CMU students tend to approve of katoey who dress and act like "proper women". "I feel more comfortable around katoey who are quiet and don't dress so outrageously," says Ann.
Students also note that katoey apply themselves diligently to their chosen pursuits, and therefore become very accomplished. Both male and female students readily express the respect they have for katoey who are hard workers.
Students often describe katoey as good students, and talented in performance-oriented activities, such as dancing and cheer-leading. In fact, katoey are highly sought out as trainers for students taking part in campus cheer-leading competitions.
Dang, a third year economics student, says, "When katoey do a show or performance, they act confident, and when they do a project or some work, they try to do it very, very well. This makes other people accept them and their work." Min agrees. "Katoey do whatever they can to make people accept them." Ann, a business student, would be embarrassed if she had a son who was katoey, but claims, "If katoey have some skill in an activity or work, that makes it better."
Pim, a member of Rosepaper, is also well aware of the connection between skill and social acceptance. "I think that people accept katoey if they work hard and have some kind of ability. That is why I work so hard."
Beauty and talent are particularly admired in Thai society, and the members of Rosepaper have plenty of both. But the success of the club is double-edged, as it both supports and challenges traditional stereotypes. Gan stresses that for every katoey who wants to work in the entertainment industry, there are others who intend to follow different careers. Regardless, "A lot of people think that after we graduate, we will go into show business, or perform in cabarets, or even become prostitutes. That's too bad, right?"
However, "Being in a group like Rosepaper gives us the confidence to express who we really are. I hope that Thai society can understand that it is better for people to display their true feelings than to keep them hidden inside."