Ariana #06 LGBT+ by Ariana Life

06 • AUTUMN | WINTER 秋冬 2020

“I want to change the perception of LGBT+ people — we need a wider lens through which to see the world.” 「我想改變普羅大眾對 L G B T +人士的看法，我們需要以更廣闊的視野觀察世界。」 – Ray Yeung 楊曜愷

HK$50 | MOP50

The Influential Power of LGBT+ Celebrities

Why Recognising Same-Sex Marriage is Essential

China’s Largest Gay App Goes Global

Will the Church Ever Accept LGBT+ Individuals?

跨越舞台：演藝界 LGBT+人士的影響力

一等再等？香港同性婚姻仍然前景未明

中國最大同志社交軟件走向國際

教會何時才會對LGBT+ 1 人士敞開大門？

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ON THE COVER 封面信息 Ray Yeung, the director of Hong Kong LGBT+ film Suk Suk, says more LGBT+ celebrities should come out to provide role models and change mindsets. Yeung shares his insights on page 152. LGBT+電影《叔‧叔》導演楊曜愷表示，希望有更多LGBT +藝人站出來，為社會帶來啟發並改變固有觀念。楊曜愷在152頁上分享了他的見解。

SHORT 短篇

MEDIUM 中篇

Under 5 minutes 14

World of Change 變革世界

Under 10 minutes 22

Mental health in Hong Kong, rainforest recovery in Brazil, artistic empowerment in Sierra Leone... these initiatives will restore your faith in humanity. 從香港的心理健康攝影特輯到巴西的恢復雨林計劃，以至塞拉利昂的藝術時尚教育機構，我們介紹世界各地啟迪人心的倡議項目。 44

學無止境

Expand your horizons this autumn with Ariana’s top picks of documentaries, books and podcasts.

172

We take an in-depth look at the many social, psychological and legal challenges facing the LGBT+ community.

初創企業專家龍曉靈與童協基金會創辦人黎林碧蓮分享拓展慈善事業的方法。

深入探討全球LGBT+社群在社會、法律及心理健康等方面所面對的挑戰。

Greening Hong Kong 綠化香港

Storytelling platform Spill Stories delves into the lives of two street cleaners in Hong Kong. 162

A Community Matter

社會中的少數

實現平等願景

香港現行法例未能保護跨性別者，不過平等機會委員會成員Mohan Datwani認為，LGBT+人士仍可在法律範圍內提出訴訟。

全速前進

Sitara Shipping業務發展總監 Sanjam Gupta 以消除印度海運業中的性別不平等及提拔女性管理人員為目標。

Leveraging the Law Hong Kong’s discrimination laws leave transgender individuals vulnerable. But Mohan Datwani, a member of the Equal Opportunities Commission, says legal recourse is possible.

Full Speed Ahead Sanjam Gupta of Sitara Shipping confronts gender inequality in India’s maritime industry.

琼姐與蘭姐

The State of LGBT+ Rights LGBT+權益概況

Startup expert Jen Loong shares funding and growth strategies with Kids4Kids founder Michele Lai.

長春社在過去 50年一直致力推動樹木保育、生物多樣性及可持續農業。

Mrs Wong & Mrs Zheng

故事分享平台Spill Stories深入探知兩位香港清潔女工的日常生活。

培養未來領袖

The Conservancy Association has been raising awareness about biodiversity and sustainable farming for over half a century.

Live and Learn

Ariana為你挑選一系列發人深省的紀錄片、書籍及podcast節目，助你擴闊視野。

Take the Lead

184

A Fantastical Perspective

獨具慧眼

In the 1950s, photographer Nancy Sheung injected a fresh point of view into the male-dominated industry. 活躍於50年代的攝影師常惠珍為男性主導的攝影世界注入新觀點，並創作出一幅幅傳世佳作。

How do LGBT+ rights stack up in Hong Kong and Macao? Academics, activists and students speak up about the issues. 我們邀請學術界及倡議者討論港澳 LGBT+權益停滯不前的原因。

TA B L E O F C O N T E N T S

LONG 長篇

Under 20 minutes 58

LGBT is Not Me 我不是 LGBT

100 The

LGBT+詞彙在過去數十年不斷演化，但仍有待發展出足以包容各方的主流用語。

Portraits of Diversity 多元性別面面觀

108

We explore how history and social norms influence LGBT+ acceptance in three places: Thailand, Hong Kong and the Philippines.

三位LGBT+人士親述如何在接納自我的過程中克服痛苦和逆境。

Hearts & Minds 理智與感情

120

停一停，諗一諗

We investigate the pros and cons of controversial puberty suppressant drugs, which can ease the suffering of transgender adolescents. 荷爾蒙抑制劑或能幫助跨性別青年減輕身心壓力，並為父母及醫生爭取時間，我們剖析了箇中利弊。

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144

BlueCity founder Baoli Ma shares the story of the app’s extraordinary rise, as well as the company’s expansion into LGBT+ health and family services.

128

藍城兄弟創辦人馬保力親述社交軟件 Blued的發展歷程，並介紹藍城兄弟提供的LGBT+健康及家庭計劃服務。

東南亞的穆斯林與酷兒

《伊斯蘭刑法》在LGBT+議題上採取的嚴厲立場，導致許多LGBT+穆斯林在信仰與性向之間苦苦掙扎。

A Heavy Cross to Bear

基督教義大哉問

A theology professor and a gay pastor unpack the historic rift between Christianity and homosexuality in this Q&A conversation. 基督宗教與同性戀之間的對立源遠流長，我們與神學教授及同性戀牧師分析箇中原由。

China’s Leading Gay Dating App Goes Global

中國最大同志社交軟件走向國際

Muslim & Queer in Southeast Asia

Islamic law often takes a draconian stance on LGBT+ issues, causing a clash between religion and identity for many LGBT+ Muslims.

有教育界專家認為，對LGBT+的接受及包容應從幼兒時開始培養，但香港許多學校在這方面仍裹足不前。

Pressing Pause

面對著各種交織重疊的歧視，香港的少數族裔酷兒呼籲停止對種族、性別和性傾向的敵意。

我們探討了香港、泰國及菲律賓三地的歷史及社會規範對LGBT+人士的影響。

Hong Kong’s LGBT+ education experts argue that teachers need to encourage empathy and inclusivity from a young age, but have schools answered the call?

Facing prejudice on multiple fronts, queer ethnic minority women in Hong Kong call for an end to racism, sexism and homophobia.

Roots Run Deep

根深蒂固

Tackling Intersectional Discrimination

交織性歧視

香港不承認同性婚姻，令本地的同性伴侶無法享有相關權益、服務與福利。

We speak with members of Hong Kong’s LGBT+ community about their journeys to self-acceptance.

136

Hong Kong does not legally recognise same-sex unions, which prevents LGBT+ couples from accessing essential rights, services and benefits.

While LGBT+ terminology has come a long way over the past few decades, the mainstream vocabulary still falls short.

Ultimate Exclusion

不能承受的排斥

152

Setting the Stage 跨越舞台

In Hong Kong’s vibrant entertainment industry, LGBT+ celebrities still struggle for visibility and representation. 儘管香港影藝界已發展多年，但業內的 LGBT+人士仍需不懈爭取一席之地。

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MASTHEAD 出版頁

ARIANA LIFE LIMITED LGBT+ • ISSUE 06

arianalife.com

PUBLISHER 出版人

A RT D I R E C TO R 藝術總監

C O V E R P H OTO G R A P H E R 封面攝影師

Andrew Chiu

Kadie Smith

Karma Lo

P R I M A RY S P O N S O R 主贊助商

DESIGNER 設計師

P H OTO G R A P H E R S 攝影師

i-CABLE Communications Limited

Sandra Norte

E D I TO R - I N - C H I E F 總編輯

WRITERS 作者

Mariana César de Sá mariana@arianalife.com

Rafelle Allego Alin Chen Mohan Datwani Tiffany Huang Kary Lam Chermaine Lee Andrea Lo Rhea Mogul Fatima Qureshi Sieh Pui Wong

Linda Cheung Stefen Chow Karma Lo Krollfilm Ben Marans Samuel Miller António Sanmarful

M A N AG I N G E D I TO R 管理編輯

Kate Springer kate@arianalife.com E D I TO R - AT- L A RG E 特約編輯

Gonçalo César de Sá E D I TO R 編輯

I L L U S T R ATO R S 插畫師

Elias Carlson Lauren Crow Lucy Engelman

Crystal Tai

T R A N S L ATO R S 翻譯員

D E P U T Y E D I TO R 副編輯

Cathy Lai

Rosa Chen Ng Mei Kwan Kary Lam

F E AT U R E S E D I TO R S 專題故事編輯

P RO O F R E A D E R S 校對員

Samuel Miller Wenxiao Tiano

Anna O’Connor Yoko Siu

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A Letter from our Publisher 出版人語

mily Davison. Harvey Milk. Sakine Cansiz. Diana Sacayán. What did they all fight for? Not a world like this. Each had different missions but shared a common vision: a world of dignity, respect, understanding – where we live in harmony and embrace our differences. There are myriad ways of living, none more superior, none inferior. So far, 2020 has been a year of challenges. We’ve grieved the lives lost around the world to Covid-19. At the same time, the pandemic has unveiled the frailty of globalisation. There is an old Chinese saying between friends and families: “[Together we] share the prosperity, endure the troubles.” Yet in these turbulent times, when communities should overcome their differences, we have watched the destruction of relationships that took decades to cultivate. In a matter of months, so much progress has been lost. The world is going through a change – and change is opportunistic. It can dissolve established social norms and open the door for racism and hatred. Some will take advantage of change, attempting to further their agendas and control others in the chaos. From conspiracy theories to a resurgence of nationalism and rampant bigotry, it may seem that we are losing the fight for progress and equality. However, we must continue to care and work together; to seek out the truth and follow science; to encourage more people to adopt a belief system based on facts, not feelings. This is essential, since one’s interpretation of justice today is often based on personal perceptions and beliefs. When fighting for truth, we also move forward in our fight for human rights. We can mend our weaknesses and strive to make the world better for the people we love – past, present and future. I write to all the free thinkers and advocates of human development: Let us keep a cool head and resist provocation. After all, our battle is won little by little, through seemingly minor victories that collectively add up to determine the shape of the world we want to leave behind. Munir Said Thalib. Olof Palme. Anwar Sadat. Mahatma Gandhi. What did they die for? A world where we can coexist. And to these people, I dedicate this issue because we, at Ariana, will continue fighting their battle so that their names will never be forgotten.

國教師 Emily Davison、美國政治人物 Harvey Milk 、土耳其革命家 Sakine Cansiz 、阿根廷倡議者 Diana Sacayán … … 他們都在爭取甚麼？答案是改變世界。他們雖然身負不同使命，卻擁有簡單的共同目標，就是要實現一個重視人性尊嚴的世界：一個求同存異、互相尊重和理解的世界；人們各適其適地生活，沒有高低貴賤之分。 2020 年是充滿挑戰的一年。我們哀悼被新冠肺炎奪去生命的逝者，也見證了全球化的脆弱。常言道：有福同享、有難同當。在這個動蕩的時代，所有社群理應放下歧見、互相支持，共渡難關。然而在短短數月裡，我們卻看到關係破裂、衝突四起，許多進展頓時變得徒勞無功，而這些破壞可能需要數十年才能修復。世界正在改變，而改變往往讓人有機可乘。它可以瓦解既定的社會規範，也可以打開種族歧視和仇恨的大門。有一些人必然會投機取巧，企圖在混亂中實現自己的計劃，以操控他人。隨著種種陰謀論的崛起、民族主義及極端偏見的復甦，我們似乎在爭取進步和平等的戰場上屢屢受挫。然而，我們應該繼續互相關懷、團結合作，尋求真理、追隨科學，鼓勵更多人遵循以事實為基礎的信念，而非感情用事或堅持己見。這一點至關重要，因為我們對公義的詮釋往往基於個人看法及信念。當我們努力追求真相時，我們也是在爭取人權的道路上前進。我們可以彌補弱點，為過去、現在及將來所愛的人建設更美好的世界。這封信是寫給所有自由思想家及致力促進人類進步的倡議者：讓我們保持冷靜、抵抗挑釁。畢竟，我們必須一步一步地爭取勝利，每一場小勝利或許看似微不足道，但集結起來卻決定了我們要留給後人一個怎麼樣的世界。印尼人權倡議者 Munir Said Thalib、瑞典政治家 Olof Palme 、埃及前總統 Anwar Sadat 、印度聖雄甘地……他們為何而犧牲性命？全因一個讓全人類和平共處的世界。我要將本期 Ariana獻給這些人，因為我們將會延續他們的戰鬥，讓他們的名字永留青史。

英

Andrew Chiu ANDREW CHIU 邱華瑋

Publisher 出版人

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A Letter from the Editor 主編語

ince launching Ariana in 2018, we have looked forward to researching LGBT+ rights. As one of the world’s oldest prejudices, dating back to ancient civilisations, the topic has been widely covered in the past; however, we feel there is still so much more to say about the situation in Hong Kong, Macao and greater Asia. So, we set to work gathering more information to better understand where the region stands in this global fight. At first, we were wary of covering a topic as broad as LGBT+ issues. After all, each letter in the acronym constitutes a deep well of unique stories and challenges: The L, G, and B represent distinct sexual orientations; the T refers to gender identities; and the + covers additional groups, such as queer, questioning or intersex people. We considered splitting the magazine into two distinct editions: one covering sexual orientation, the other gender identity. We also contemplated calling it the “SOGIESC” – sexual orientation, gender identity, gender expression and sex characteristics – issue, since this is the umbrella term recommended by international law and human rights organisations like the United Nations. But in the end, after months of learning more about these topics in the context of Hong Kong, we chose to use the more recognisable term LGBT+ and present both sexuality and gender identity issues in the same magazine. In a city where equality is still a long way away, we hope to create an approachable reading experience to ultimately raise more awareness around LGBT+ rights as a whole. In our densest issue yet, we’ve viewed the topic from many angles, including language, culture, religion and legal implications. Our features cover expanding global vocabularies that better represent LGBT+ communities (pg. 58), the stories of brave LGBT+ individuals in Hong Kong who are paving the way for the next generation (pg. 66), and the city’s failure to recognise same-sex marriages (pg. 100). We also examine intersectional discrimination against queer women of colour (pg. 136); consider the case for hormone blockers, which can ease the suffering of transgender youth (pg. 86); and evaluate how conservative Christian (pg. 128) and Islamic (pg. 120) values pose an impossible conflict for LGBT+ individuals. While working on this issue, our world has been turned upside down by the impact of Covid-19. And if nothing else, I hope the pandemic has made us realise that we are all human beings, no matter our level of wealth, the colour of our skin, who we love or how we identify. Through reading the articles in this issue, I hope we can all find a deeper sense of empathy as well as a motivation to help our city – and our world – overcome this outdated fight and create a more equal, just society for everyone.

自

Ariana 於 2018 年推出以來，我們一直希望對 LGBT+ 權利作深入探究。人類社會對這

個族群的偏見可謂源遠流長，而相關議題亦長久地受到廣泛討論。然而，我們認為香港、澳門及其他亞洲地區仍有許多與 LGBT+ 相關的議題值得探討。因此，我們花了一段時間進行資料搜集，試圖了解這些城市在全球LGBT+權利運動的定位。打從一開始，我們就採取相當謹慎的態度進行報導。LGBT+這個統稱中的每個字母（L、G、B代表性傾向； T 和+則代表性別認同）組合起來就構成了一個深不可測的領域，蘊含眾多獨特的故事和挑戰。我們曾考慮將本期雜誌做成兩期，分別探討性傾向及性別認同，甚至想過以「 SOGIESC 」作為雜誌的主題。這個縮寫字詞代表性傾向、性別認同、性別表達及性特徵，是聯合國等國際人權組織及國際法律建議使用的統稱。不過，經過多個月的研究後，我們決定採用「 LGBT+ 」這個較為人知的統稱，並且將性傾向及性別認同納入同一期內。在這個與平等仍相距甚遠的城市裡，我們希望帶給讀者淺顯易懂的閱讀體驗，以提高大家對LGBT+權利的認識。本期雜誌是自 Ariana推出以來最有分量的一期，分別就多個 LGBT+ 議題進行多角度研究，例如語言、文化、宗教及法律等。在專題故事中，我們羅列了正在不斷增加的 LGBT+ 詞彙，並分析其普及程度與代表性（第 58 頁）。我們也敍述了香港 LGBT+ 人士為下一代爭取權益的故事（第 66 頁），並剖析同性婚姻在香港不獲承認的弊處（第100頁）。我們還探討了有色女性酷兒面對的交織性歧視（第 136 頁）；荷爾蒙抑制劑能否減輕跨性別青年的痛苦（第 86 頁）；也評估了基督教（第 128 頁）和伊斯蘭教（第 120 頁）的保守價值觀對 LGBT+ 人士的影響。製作本期雜誌期間，全球遭受新冠肺炎重創，但我希望疫情能令大家意識到，不論貧富、膚色、性向或身分認同，我們同樣地都是人類。我希望大家可以透過本期文章找到發自內心的同理心，進而推動我們的城市以至全世界戰勝這場過時的戰爭，為每個人創造一個更平等、公正的社會。

Mariana César de Sá MARIANA CÉSAR DE SÁ 沙欣賢

Editor-in-Chief 總編輯

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Established in 1974, the Women’s International Shipping & Trading Association (WISTA International) is a pioneering global organisation on a mission to connect female executives and decision makers across the maritime industry. Providing a much-needed network for support and collaboration, WISTA International has grown to include over 3,700 members who work across diverse roles and sectors. Over the years, we have been proud to watch dozens of local WISTA networks emerge under the WISTA International umbrella. We now have more than 50 National WISTA Associations around the globe, all formed by ambitious WISTA International members. WISTA Hong Kong is one of our most active regional associations, providing invaluable opportunities to network, learn new skills and cultivate relationships with other women in the shipping and trading industries. We also have our eye on big-picture changes. For nearly half a century, we have been advocating gender equality, greater diversity, and more inclusive work environments within the maritime industry. Every year, we see more progress but there’s still work to do. Join us! 國際航運及貿易婦女協會（WISTAﾠInternational）成立於1974年，是旨在連繫全球海運事業女性主管及決策者的先鋒組織。WISTAﾠInternational為會員提供亟需的支持與合作網絡，至今已擁有3,700多名在海運業各領域擔任不同職位的會員。這些年來，我們很高興看到WISTAﾠInternational茁壯成長，網絡遍佈全球。時至今日，我們眼光遠大的WISTAﾠInternational會員已在超過50個國家創建WISTA分會。 WISTA香港分會（WISTAﾠHongﾠKong）是我們最活躍的分會之一，為從事海運及貿易工作的女性提供學習新技能與拓展人際網絡的寶貴機會。我們亦時刻關注全球的宏觀變化。近半個世紀以來，我們一直積極在海運業界提倡性別平等、多元共融，並致力構建一個更包容的工作環境。欣見業界在這方面正逐年改善，但我們仍需百尺竿頭更進一步。歡迎加入我們，一起努力！

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T H E I N I T I AT I V E

T H E S TO N E 放下心中巨石

H O N G K O N G — After moving to Hong

Kong in 2010, photography duo Nic and Bex Gaunt were surprised to encounter mental health taboos amid the city’s soaring rates of depression and mental illness. In 2018, the artists started “The Stone” mental health photography project to combat the stigma. Since then, they’ve been photographing everyday people in Hong Kong, holding enormous, photoshopped rocks to symbolise the heavy burden of psychological issues. “Those who struggle day to day with mental health issues will be able to relate to the subjects, while those who don’t suffer will gain insight and empathy towards those who do,” says Nic Gaunt. “It is a deeply personal undertaking, as I too have this often debilitating problem. I need people to know and understand the struggles involved in mental illness.”

LEARN MORE 詳情請看 : N I C G A U N T. C O M

ARIANA

NIC GAUNT

香港 — 2010年移居香港之後，攝影夫妻檔 Nic和 Bex Gaunt發現香港的抑鬱症及精神健康疾病罹患率高企，而且心理健康問題普遍被視為不可談論的禁忌。為了打破禁忌，二人於 2018 年展開名為“ The Stone” mental health的攝影項目，並邀請香港市民參與拍攝。每位參加者手上都會捧著一顆電腦修圖的巨石，象徵心理問題帶來的沉重負擔。 Nic Gaunt說：「日復一日飽受精神健康問題折磨的人，會對這些計劃參與者產生共鳴，至於沒有這方面困擾的人，亦可藉此了解精神健康問題的內情，從而對這些患者產生共情。計劃亦成為了一種個人使命，因為我也遇到這些令人挫敗的問題。我想讓大家理解精神疾病所帶來的痛苦。」

環球倡議

WORLD of CHANGE 變革世界

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T H E I N I T I AT I V E

ARIANA

FOLORUNSHO

環球倡議

FOLORUNSHO 藝術生機

S I E R R A L E O N E — When visiting Freetown,

Sierra Leone, in 2009 to reconnect with her past, Mallence Bart-Williams noticed a group of around 20 boys creating art from scraps in a slum. Realising their untapped talent, the Sierra Leonean-German fashion designer, writer and filmmaker established FOLORUNSHO, an art and fashion collective that provides teenagers a place to live, an education, and a way to earn money instead of relying on donations. The teens craft highquality textiles, T-shirts, sneakers and accessories which are exported to brands like K1X and Lee. The success of FOLORUNSHO led to more projects, including the Female Innovation Lab in support of young women who lost their homes in the 2017 Freetown mudslide. The programme teaches valuable tech skills, such as how to build solar-powered mobile phone charging stations that can be installed in remote villages.

塞拉利昂 — MallenceﾠBart-Williams是一位塞拉利昂裔的德籍時裝設計師、作家兼電影製作人。 2009年她造訪塞拉利昂自由城，在貧民窟中看到約 20名男孩用廢棄的物料創作藝術品。 Bart-Williams 注意到他們的藝術才華，於是創立了藝術時尚教育機構 FOLORUNSHO ，為當地青少年提供一個住宿、就學及自食其力的地方，讓他們無需依賴捐款亦能維持生計。這群青少年製作品質卓越的紡織品、 T 恤、運動鞋及配飾，出口至知名品牌，如 K1X 和 Lee 等。 FOLORUNSHO的成功帶來更多項目，例如 Female Innovation Lab計劃。該計劃透過教授實用的科技能力，例如在偏鄉架設太陽能手機充電站，從而援助在 2017年自由城泥石流災難中失去家園的年輕女性。

LEARN MORE 詳情請看 : M A L L E N C E . C O M / L I O N - B A S E

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T H E I N I T I AT I V E

ARIANA

環球倡議

I N S T I T U TO T E R R A 守護雨林

B R A Z I L — Founded in 1998, Instituto Terra

is an environmental organisation founded by photojournalist and author Sebastião Salgado and documentary producer Lélia Wanick Salgado. The husband-and-wife duo have been restoring the Doce River Valley in Brazil, which suffered from deforestation and land erosion. To revive the land, the Salgados planted more than 4 million seedlings across 1,754 acres. Over time, the river valley began to rebound and, today, the rainforest is home to over 290 species of trees, 172 species of birds, and 33 mammals. Sebastião Salgado has been photographing the revival to raise awareness about conservation. In 2019, the Salgados won the German Book Trade Peace Prize for their photobook, GENESIS, which captures nature’s fragile beauty and resilience.

RICARDO BELIEL

巴西 — 攝影記者兼作家Sebastião Salgado 和紀錄片監製Lélia Wanick Salgado夫婦於 1998年共同創立環保組織Instituto Terra，致力令巴西的多希河谷恢復生機。該河谷因為過度開發而遭受森林砍伐和地質侵蝕等毀滅性的破壞。為了使貧瘠的土地復原，夫婦二人在面積逾700公頃的土地上，栽種了超過400萬株樹苗。過了一段時間，河谷開始出現明顯改善，如今，這片熱帶雨林孕育了290多種樹木、172種鳥類和33種哺乳動物。 Sebastião Salgado一直以相機記錄恢復雨林的過程，希望提高人們對保護生態的意識。2019年，Salgados夫婦憑藉捕捉大自然脆弱之美與復原能力的攝影集《GENESIS》，榮獲德國書商和平獎。

LEARN MORE 詳情請看 : I N S T I T U T O T E R R A . O R G

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T H E I N I T I AT I V E

WOMEN MAKE MOVIES 影壇女力

U S — Hollywood’s involvement in the #MeToo and

美國 — 荷里活對 # MeToo行動和 2018年的「Time’s Up」運動的響應，揭露了電影業的性別歧視和性騷擾文化，然而，業界至今仍未採取行動解決性別不平等的問題。2019年，在票房最高的前250部電影中，僅15％由女性擔任導演。 Women Make Movies（WMM）自1972年成立以來，一直致力於創造更包容、更平等的影業環境。作為全球領先的女性獨立電影發行組織，WMM不分年齡、種族、性別及性傾向支持所有女性監製及導演。 WMM至今已製作了 710多部電影，其中不少榮獲辛丹斯電影節、艾美獎及奧斯卡金像獎等獎項。 WMM的最新作品包括 2019年紀錄片《 Waging Change》，該片由皮博迪獎（Peabody Award）獲獎導演AbbyﾠGinzberg執導，探討美國服務業的經濟剝削內幕。

LEARN MORE 詳情請看 : W M M . C O M

ARIANA

WOMEN MAKE MOVIES

“Time’s Up” movements, which gained momentum in 2018, have exposed the film industry’s culture of sexism and harassment. But gender equality issues are far from resolved. In 2019, women directed just 15 per cent of the top 250 top-grossing films. Women Make Movies (WMM) has been working to create a more inclusive, equal environment since its founding in 1972. As the world’s leading distributor of independent films by women, the organisation supports female producers and directors across ages and races, gender identities and sexualities. WMM has produced 710 films to date, many of which have won awards at the Sundance Film Festival, the Emmy’s and the Academy Awards. Among WMM’s latest releases is Waging Change. Directed by Peabody Award-winning director Abby Ginzberg, the 2019 documentary explores economic exploitation in the US service industry.

環球倡議

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THE PITCH

TAKE THE LEAD 培養未來領袖

Kids4Kids founder Michele Lai explores how to take her charity to the next level with help from startup expert Jen Loong. 童協基金會創辦人兼董事黎林碧蓮在初創企業專家龍曉靈的協助下發掘進一步拓展慈善事業的方法。

ARIANA

變革攻略

W O R D S 文 Kate Springer P H O T O G R A P H Y 攝影 Karma Lo

nspired by the creativity and determination of youth, Michele Lai founded Kids4Kids in 2010 with a vision to empower children in Hong Kong to help make the city a better place. Celebrating its 10th anniversary this year, the NGO has evolved from a bootstrapped charity to a force of change, having worked with more than 15,000 youth over the past decade. Engaging both primary and secondary students to take part, Kids4Kids runs six programmes each year, including perennially popular Buddy Reading sessions, where secondary school students read to underprivileged children; Code + Create computer science workshops; and Powered by Service, a series of hands-on leadership and community workshops. The charity’s largest annual event is Powered by Youth, a two-day forum in September where students from over 40 Hong Kong schools tackle social issues. This year, the forum will be hosted virtually in November due to the Covid-19 pandemic. Past success stories include BamPads, a reusable sanitary pad company that donates 20 per cent of sales to girls and women in need, and One Stitch One Heart, where volunteers knit with older people to promote wellbeing. The five best projects receive a seed grant of HK$5,000 at the “Action for a Cause” pitching on Day 2 of the forum, and another 25 ideas receive HK$3,000 in seed grants. As Kids4Kids hits this milestone anniversary, Lai and her team are reassessing their fundraising strategy. To provide a wealth of insights, we introduced Lai to Jen Loong, the managing director of HYPE Asia, a venture builder firm that invests in high-growth companies. Loong previously introduced some of the world’s most influential lifestyle brands, such as lululemon athletica, TOMS and Alipay to the region.

有

感於年輕人的卓越創造力和決心，黎林碧蓮於 2010年創立童協基金會，致力激勵年輕人為社區帶來正面影響。成立至今，童協基金會已從一家自負盈虧的慈善機構，發展成為一股變革力量。過去 10年來，已有超過15,000名年輕學員參與基金會的活動。童協基金會每年固定舉辦六項活動，邀請中小學生參加，包括由中學生為貧困兒童閱讀英文書籍的「童協伴讀樂」活動、糅合故事創作及電腦科學的「編碼行空」工作坊，以及幫助學生發掘潛能的「敢・想──校園設計師培訓課程」。此外，基金會每年 9月舉辦為期兩天的大型活動「敢・創──社區設計師培訓論壇」，由來自全港 40多間學校的學生討論各項社會議題的解決方案。由於新冠肺炎持續，今年論壇將於 11 月以視像直播方式舉行。過去的成功案例包括「 BamPads」，此項目生產可重複使用的衛生護墊，並捐出銷售額兩成給有需要的女性；還有由學生志願者與長者一起編織並幫助他們排解寂寞的「One Stitch One Heart」。論壇第二天會選出五個最佳的「為善行動」計劃書，優勝隊伍均可獲得5,000港元的種子基金，其後被選出的25個創意構思各得3,000港元的種子基金。在邁向第二個 10年的新里程碑之際，黎林碧蓮與團隊重新檢討童協基金會的籌款策略。為了讓她得到更多啟發，我們把 HYPE Asia董事總經理龍曉靈介紹給她。 HYPE Asia主力協助具有潛力的亞洲初創公司拓展業務，在此之前，龍曉靈曾負責在亞洲引進一些全球最具影響力的生活品牌，如 lululemon athletica、TOMS和支付寶等。

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THE PITCH

I'd love to understand what you’ve been doing so far. Can you give me the run-down? MICHELE LAI When Kids4Kids started 10 years ago, we relied on private funding from dinners and luncheons. Then we started doing one large fundraiser every two years, which would cover our operations. But we were so busy delivering our programmes that we didn’t have the manpower to put together in-depth proposals for the government, foundations or corporates. Little by little, we managed to accumulate more external funding, including some government grants. JEN LOONG

How does government funding work? ML The government normally covers up to 50 per cent of a programme’s budget, then you need to find an organisation to match, or cover the rest yourself. They also have strict KPIs [Key Performance Indicators] to measure your impact. To reach those, we work nonstop and don’t have the bandwidth to pitch to foundations or corporates. We’d like to explore other options, and hopefully find strategic funders who share our vision and core values. JL

JL ML

MICHELE LAI 黎林碧蓮

JL ML

How much do you need to raise every year? Each of our programmes cost about HK$500,000 to run annually, so we need to fundraise about HK$3 million per year to cover all six. Right now, about 40-50 per cent of our total budget comes from external funding and the rest is private funding. Have you worked with corporates before? Yes, we have worked with some – mostly big investment banks with a CSR [corporate social responsibility] department. However, a lot of these banks are looking for regional projects, such as building schools or libraries, rather than local charities. We are also Google’s community partner, which is wonderful, but they don’t support us with much funding.

I'll ask one more question, then go into sharing mode. Can you describe your volunteer community? ML Our community of volunteers is made up of students of all ages, ranging from primary to secondary school. We engage over 1,000 volunteers each year, or about 15,000 in total over the past decade. Since we have different programmes for each age group, we see lots of longevity. Just one programme alone, Buddy Reading, sees about 100 volunteers on a weekly basis. JL

ARIANA

變革攻略

龍曉靈我想先了解一下你們基金會的運作，

“

可以談談嗎？黎林碧蓮 10年前，童協基金會成立之初，主要

依靠晚餐及午餐會籌得私人資金。然後，我們開始每兩年進行一次大型籌款活動，以支付日常運作的費用。由於忙於籌辦多項活動，我們沒有多餘人力製作周詳的計劃書向政府、基金或企業申請資助。我們逐次累積小額的外部資金，包括一些政府補助。龍你們如何向政府籌資？

黎政府通常會承擔活動預算的一半，

接著我們需要再找另一個機構，或者自己承擔剩餘費用。政府有嚴格的「關鍵績效指標」來評估我們的成效。為了達標，我們必須不停工作，沒有餘力向基金或企業申請資助。我們想要探索其他選擇，希望找到跟我們有相同願景及核心價值的策略投資者。

You are shaping potentially qualified candidates to help these companies – that’s where the value-alignment may be. 你們的工作等於是為這些企業培養具有潛力的員工，在這一方面，你們雙方的價值觀是一致的。 – Jen Loong 龍曉靈

龍你們每年需要籌集多少資金？

黎我們每年舉行六項活動，每項需要

大約 50萬港元，因此每年需要籌集約300萬港元。目前我們的總預算中，大約四至五成來自外部資金，其餘是私人資金。

龍你們與企業合作過嗎？

黎有，我們曾經跟一些企業合作過，

大部分是設有企業社會責任部門的大型投資銀行。不過這些銀行多半對地區性的項目較有興趣，如興建學校或圖書館，而不是本地的慈善機構。我們也很高興成為Google的社區合作夥伴，但他們並未提供太多資金。龍我再問一個問題，然後就會和你分享

我的看法。請問你的義工團隊規模如何？黎我們的義工團隊由不同年齡的學生組成，從小學到中學都有。我們每年動用1,000多名義工，過去10多年共有約15,000名義工參與活動。由於我們有為不同年齡層而設的活動，因此需要大量人力，例如童協伴讀樂每週就需要大約100名義工。

J E N LO ON G 龍曉靈

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THE PITCH

What I think is really appealing about Kids4Kids is that it is really ‘kids for kids’. In this city, there is no shortage of NGOs competing for funding, but what you are doing – instilling confidence, communication, empathy and leadership – sets you apart from others. In your fundraising approach, I would suggest that you consider ‘leadership development’ as your key value. Then think, what organisations may need those types of skills? This question should always be your north star when you are deciding how to invest your manpower.

龍我認為童協基金會最吸引人的地方，在於這個

So what does that mean for our fundraising strategy? JL I’d slice it into three layers: Out of the HK$3 million you need to raise annually, I’d earmark HK$25-50,000 for your own community of youth to cover. Get those 15,000 alumni to fundraise for the organisation that gave them so much – give them a challenge. Maybe for every dollar they raise, Kids4Kids promises to get the funding to match it. I think your organisation has an advantage because you have a community of youth – and the creativity of kids will amaze us all.

龍我會分為三個層次。首先，我建議在你每年

黎那麼我們應該如何製定籌款策略？

所需要的 300 萬港元中，分配 2.5 萬至 5 萬港元給基金會的年輕學員負責，給這 15,000 名義工一個挑戰，讓他們為基金會籌款，以回饋這個帶給他們許多寶貴經驗的組織。或許童協基金會可以承諾，他們每籌到多少資金，你們亦會籌集到相應的款項。你的組織擁有一批年輕學員，這是一大優勢，孩子們的創造力之強出乎我們的預料。

That’s true. We’re always blown away by their creativity. What’s layer two? JL I would connect with engaged parents at privileged schools, where your volunteers are coming from. They are a major stakeholder group who would likely be willing to fundraise or donate because they have already seen firsthand how their children have grown with this programme. I’m not suggesting you only rely on parents and children, but they can be part of your overall strategy. Then layer three can be corporates: To be successful with pitching corporates, you need to step into their shoes. What do they truly care about? Do they get to hire more quality candidates because Kids4Kids alumni have leadership skills, confidence, self-awareness, etc? Does their staff get to have hands-on, feelgood moments to relay company’s values to a wider audience? Does it build a sense of community and culture over a sustained amount of time? Do they look good in front of their investors and board of directors?

黎的確，他們的創造力總是讓我們為之驚嘆。

We have worked with banks before. Do you think that is a good fit? JL I wouldn't dismiss banks, as much as I wonder if there is a better way to reshape that offering [for CSR] so it goes beyond monetary funding. Can their staff become trainers, mentors, virtual coaches and share their leadership skills with Kids4Kids participants?

黎我們以前與銀行合作過。你認為適合我們嗎？

組織確實是「孩子關照孩子」。香港有許多慈善組織爭取資助，但你們與別不同之處，是你們可以培養孩子們的信心、溝通能力、同情心和領導才能。我建議你在籌款時，以「發展領導才能」作為核心價值。然後思考哪些機構需要這些技能？當你決定如何分配人力時，盡量以這個問題作為指南針。

ARIANA

第二個層次是甚麼？龍我認為可以連繫學生志願者的家長，他們往往

積極參與子女的成長過程。這群主要的利益相關人士應該會很樂意為你們籌款或捐款，因為他們見到子女透過童協基金會的活動得到成長。我不是建議你只靠學生跟他們的父母，但你可以將他們納入整體策略之中。然後第三個層次是企業。要成功說服企業接受你的提案，就必須投其所好。他們真正關心甚麼？會否因為童協基金會的義工具有領導才能、信心及自我意識等，使他們有機會聘請到更多理想員工？他們的員工會因為向廣大群眾傳遞公司的價值觀，而實際感受到開心滿足嗎？能否長期建立起一種社區和文化意識？他們在投資者和董事會面前是否具備良好形象？

龍我不會排除銀行，但我也想知道他們是否有

更好的方法履行企業社會責任，而不只限於提供金錢上的資助。他們的員工是否可以擔任培訓者、導師、虛擬教練，並且與童協基金會的參與者分享他們的領導才能與技巧？

變革攻略

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THE PITCH

Do you think that’s enough of a draw for corporates? ML That reminds me, we recently reconnected with one As we are competing with regional charities. of our Kids4Kids alumni, Avi, who volunteered with JL I think you can also emphasise the leadership aspect of your us during secondary school. He was just hired to join programming. Right now, your programmes end at secondary the executive trainee programme of a multinational school, right? But if you were to extend them so that they go conglomerate. from primary school to university, then you would also have a During the interview, applicants had to work on nice, neat lifecycle. challenges in teams. Avi said one of the reasons he did It then becomes one long pipeline of youth who have been well was because of the real-life ‘learning by doing’ developing leadership, confidence and problem-solving skills skills he learned at Kids4Kids. with Kids4Kids during their formative years. We could probably do much more – not just with Companies like Jardine Matheson Group or Swire rely on an our alumni, but also with our amazing interns over intake of management trainees every year. And you are shaping the years. One of our earliest interns now works with potentially qualified candidates to Teach for Hong Kong and is actually help these companies with their their longest serving employee. pipeline of interns, trainees, entryJL Yes, definitely. Since your name is level associates – that’s where the Kids4Kids, I would expect youth to be value-alignment may be. involved every step of the way, including your Youth who go through the pitches. In addition to strong testimonials, ML What other types of corporates Kids4Kids programme are you will still need to demonstrate your do you think are worth not your typical intern. traction, overall impact, and examples of approaching? What about They’re 22-year-old those feel-good moments. educational businesses like managers, ready to take Just keep in mind that a CSR officer or Scholastic? the lead. HR manager will be looking for ways for their JL Traditional publishing companies staff to be directly involved. Perhaps that have extremely low margins, on 參加童協基金會活動的年輕人 means offering opportunities for them to average 10 to 15 per cent. So when 絕非普通的培訓生或實習生。 practice leadership skills outside of their job. you're looking at a down cycle of the 他們是22歲的經理，早已做好 economy, they're not the ones with 準備率領團隊前進。 ML That’s a great idea. Speaking extra gravy to give. of leadership, we have another For now, I’d focus on industries – Jen Loong 龍曉靈 alumnus who has been promoted like logistics (like SF Express, to a managerial position at 22. She GOGOX, DHL, UPS, and Li told us she felt prepared because of & Fung), large marketing and the leadership skills she learnt from communications agencies (the WPP and Omnicoms of the working with Kids4Kids. world), which will likely be less impacted by COVID-19. They JL You just gave me an idea. You could position it this way: Youth would also stand to gain a lot from working with you because who go through the Kids4Kids programme are not just your they always need production interns and business development typical trainee or intern. They’re 22-year-old managers, ready associates. to take the lead. I also think it’s worth approaching consultancies, banks, legacy conglomerates, R&D, platforms, healthcare companies ML Do you have any other parting advice, in terms of how and even tech. Maybe you can revisit that Google relationship. we can improve our pitches? Could Google’s millennial employees teach leadership or JL You have history, use it! What better way to engage people than creative coding to your students? with personal testimonials and emotive connection? Show a It all comes back to: Who needs capable, aware candidates to compelling video of an alumni’s journey or even bring a youth join their workforce? to join you – and a lot of these pieces should come together. ML

“

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變革攻略

黎你認為這些元素足以吸引企業嗎？因為

黎你認為我們還可以嘗試哪些類型的

原因是他在童協基金會學到現實生活「體驗式學習」的技能。我們或許還可以有更多作為，不只是舊生，還有這些年來表現出色的實習生。我們還有一位最早期的實習生，他現在為「良師香港」工作，而且是他們在職時間最長的員工。龍是的。由於你們的組織名叫 Kids4Kids （童協基金會的英文名稱），我希望你們的每一步都有年輕人參與，包括提案。除了鏗鏘有力的感言，你還需要展現自己的吸引力、整體影響力，以及這些美好時刻的例證。請記住，企業社會責任主管或人事經理，將會尋找能夠讓員工直接參與的方式，包括為他們提供在職場以外實踐領導能力的機會。

龍傳統出版公司的利潤率極低，平均只有

黎這是個好主意。說到領導能力，我們有

還有其他慈善機構與我們競爭。龍我認為你可以強調基金會的活動可培養學生的領導能力。目前﹐你們的活動只針對中學及以下的學生，對嗎？但如果你將義工對象擴大至小學到大學，就能夠提供一個完整的志願服務體驗，讓這群學生得以在整個成長過程裡，透過童協基金會培養出自己的領導能力、信心和排憂解難的技巧。怡和集團或太古等大型企業每年都需要大量的管理培訓生。你們的工作等於是為這些企業培養具有潛力的實習生、培訓生及初級員工，在這一方面，你們雙方的價值觀是一致的。

公司？Scholastic這類教育機構可以嗎？

10％至 15％。因此，你必須考慮遇到

經濟下行的週期時，這類公司未必有餘力襄助。以現狀而言，我建議將焦點放在物流公司（如順豐速運、 GOGOX、 DHL 、 UPS 及利豐），或大型市場行銷及傳播公司（如國際廣告公司 WPP和 Omnicoms ），這些行業可能相較不受新冠肺炎影響。透過與你合作他們亦可獲益不少，因為他們總是需要實習生及業務開發助理。我認為也值得與顧問公司、銀行、大型集團、研發機構、各類平台、醫療保健公司，甚至科技公司合作。或許你可以再次考慮 Google 相關企業。 Google 的千禧世代僱員是否可以教導你的學生習得領導才能或創意編碼？這一切考量都回歸到：誰需要具有這些能力及理念的人加入他們的工作團隊？

另一位舊生，她在 22 歲時被擢升至管理階層。她告訴我們，由於童協基金會讓她學習到領導技能，她在機會來臨時已有萬全準備。龍你剛剛給了我一個靈感。你可以這樣定位：參加童協基金會活動的年輕人絕非普通的培訓生或實習生。他們是22歲的經理，早已做好準備率領團隊前進。

黎還有其他建議可以改善我們的提案嗎？

龍你們已經有不少成就，所以應該善用

它們！還有甚麼比個人感言及情感連繫更好的互動方式？播放關於舊生個人經歷的精彩影片，甚至帶一位年輕學員與你一起出席，將許多點點滴滴集合起來，就能夠感動投資者。

This conversation has been edited for brevity. 黎這讓我想起最近聯絡的一位童協基金會

舊生 Avi，他在中學期間擔任我們的義工，剛剛被一家跨國集團聘為行政管理實習生。面試時，申請人必須分組接受挑戰。 Avi 說他表現良好，其中一個

為求簡潔，對話內容已略作刪改。

LEARN MORE 詳情請看 : KIDS4KIDS.ORG.HK

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A E R I A L V I E W O F L O N G V A L L E Y, A W E T L A N D I N T H E N E W T E R R I T O R I E S 新界淡水濕地塱原

T H E C O N S E R V A N C Y A S S O C I AT I O N

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GREENING HONG KONG 綠化香港 The Conservancy Association advocates for Hong Kong’s biodiversity, sustainable farming practices and greater environmental awareness. 長春社致力在香港推動生物多樣性、可持續耕作方式及環境意識。 W O R D S 文 Crystal Tai

s one of the world’s densest cities, Hong Kong is known for its tightly packed residential complexes. But many don’t realise that Hong Kong’s green spaces – including 24 protected country parks and 22 special conservation areas – account for 75 per cent of the 1,100-square-kilometre territory. Thanks in part to a sub-tropical climate (mild winters, hot and humid summers, lots of rain and nearly year-round sunshine), the city is home to a wealth of biodiversity, spanning some 5,600 different species, from the rare pink dolphin to the ring-tailed lemur, the Chinese pangolin and purple heron. There are also at least 3,300 native and exotic plant species, including the purplish red bauhinia flower (a city emblem), the pinkhued Hong Kong camellia flower, and the wild kumquat. But with the city’s urban boundaries expanding deeper into the wild, some worry that the city could lose its ecological assets.

香

港是世上人口最密集的城市之一，住宅群櫛比鱗次。不過，許多人可能不知道，香港的陸地面積約 1, 100平方公里，其中四分之三是綠色空間，包括 24個郊野公園及 22 個特別地區。香港位處亞熱帶地區，冬季氣候溫和，夏季炎熱潮濕，全年雨水充沛、陽光普照，擁有豐富的生物多樣性，從稀有的中華白海豚到環尾狐猴，以至中華穿山甲和草鷺等，在這裡棲息的物種約有5,600種。此外，香港擁有至少 3,300 種本地及外來的植物品種，包括香港區花洋紫荊花、粉紅色的香港山茶花和野生金桔。然而，隨著城市發展不斷向鄉郊伸延，人們開始擔心香港將會失去原有的生態資產。

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Established in 1968, The Conservancy Association (CAHK) is dedicated to preserving these natural treasures, raising awareness about the city’s biodiversity and helping urbanites become environmental custodians. “The Conservancy Association is Hong Kong’s longestrunning conservation charity – it was founded by a group of expatriates who wanted to protect the environment,” says CAHK Campaign Manager Roy Hei Man Ng. More than 50 years later, the association not only advocates for greater environmental awareness but also runs two agricultural initiatives, promotes nature and heritage conservation, combats eco-vandalism, and lobbies for waste reduction and recycling – all part of its efforts to lead Hong Kong down a more sustainable path.

From April to November every year, CAHK invites volunteers to join day-trips to Long Valley Ecopaddy in the New Territories, one of the charity’s sustainable agricultural projects. When volunteers arrive in the countryside, they meet with farmers and learn how to plant and harvest rice, dry and mill the grains, and ultimately cultivate a new appreciation for food production. Running for the past several decades, these immersive outings not only help urbanites reconnect with nature but also serve as an important way for CAHK to build relationships with the farmers and local residents in Hong Kong’s rural areas. By establishing these connections, CAHK hopes to help farmers use the land and natural resources in a socially, environmentally and economically sustainable way in the face of rapid socio-economic changes. That might mean incorporating permaculture, biodynamic or hydroponic practices that reduce pollution, while simultaneously maintaining healthy soil, managing water usage and promoting biodiversity. Time is of the essence: Local farmland is quickly shrinking, often cleared away to develop new housing complexes and commercial spaces. “Farmland in Hong Kong decreased from 6,080 hectares in 1997 to 4,330 hectares in 2018 [or nearly 30 per cent in just two decades],” Ng laments. For inspiration, the association looks to Japan’s Satoyama Initiative. Supported by more than 250 member organisations worldwide, the programme integrates sustainable practices into agricultural, forestry and fishery businesses to allow biodiversity to flourish alongside human activity. “To move forward, we don’t have to go backward [into the stone age],” adds Ng. The Satoyama Initiative, Ng says, offers many successful case studies that demonstrate how Hongkongers can adapt. These include reintroducing endangered species, promoting terraced rice paddies to prevent erosion and run-off, and rehabilitating wasteland, amongst others. “It is necessary for the government to introduce policies to protect rural areas and recognise rural sustainability,” he says, of his lobbying work. “Quite often, locals cannot foresee how rural livelihoods [such as farming, or running a local business servicing the community] can take place in a sustainable way. The result is that they often give up their land to property developers for a profit.” 32

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KARMA LO

N U RT U R I N G N AT U R E

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成立於 1968年的長春社致力保護香港的自然資源，提高本地對生物多樣性的認識，培養城市居民成為環境保衛者。據長春社公共事務經理吳希文指，長春社是香港最早成立的本地環保團體，由一群有志保護環境的外籍人士創立，已有50多年歷史。時至今日，長春社依然保持初心，除了積極提高環保意識，還經營兩個社區的農耕項目，推廣自然及文物古蹟保育，以及打擊生態破壞行為，並且倡導減廢及回收等，致力帶領香港走上可持續的綠色發展之路。保衛山森長春社於每年4月至11月期間舉辦活動，邀請會員參與旗下的「禾·花·雀·塱原生態農社」項目，在新界體驗農耕生活。會員可在農夫的指導下，參與插秧、施肥、收成、曬穀、碾米等農務工作，從中培養惜食觀念。數十年來，這些深刻的戶外體驗不僅讓許多都市人重拾與大自然的連繫，更成為長春社連結生態、農夫與城市的重要途徑。長春社期望透過這些方法，幫助農夫在面對急速變化的社會經濟狀態時，能夠以可持續的社會、環境及經濟方式善用土地和自然資源。換句話說，即結合減少污染的永續栽培、生物動力或水耕技術等方法，達到保持土壤健康、管理用水及促進生物多樣性等目的。不過，為了開發新的住宅項目及商業用地，本地的農地正迅速減少。吳希文感嘆地說：「香港的農地從 1997年的 6,080公頃，到 2018 年已減少至4,330公頃（相當於20年內減少了約30％）。」因此，時間是這項工作的關鍵。為了取得更佳成效，長青社向日本的里山倡議汲取靈感。這項計劃獲得250多個成員組織支持，旨在推動可持續農業、林業及漁業，使生物多樣性與人類活動平衡發展。吳希文補充說：「我們要繼續前進，不必退回石器時代。」他又表示，里山倡議提供許多成功的案例研究，值得香港人借鑒。這些範例包括重新引入瀕危物種、推廣梯田以防止土壤侵蝕和水土流失，以及恢復濕地生態等。「政府有必要推出保護農村地區及承認農村可持續性的政策。很多時候，當地人不知道如何利用可持續方式維持農村生計（如耕種，或經營服務社區的小生意），這往往導致他們放棄耕作，為了利益將土地賣給地產開發商。」

T H E M A S O N R Y W A L L T R E E S O N F O R B E S S T R E E T, I N K E N N E D Y T O W N 堅尼地城科士街的石牆樹群

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O L D & VA L UA B L E TREES 香港的珍貴古樹

In addition to its work with farmers, CAHK also strives to preserve natural and cultural assets for future generations. For example, in areas of conservation importance – such as Long Valley, a well-known bird-watching spot, and Lai Chi Wo, the site of an ancient Hakka village – the charity empowers residents to be stewards of these treasures through educational initiatives, clean-up campaigns and the creation of new ecotourism jobs. B AC K I N TOW N

S TO N E WA L L T R E E S 石牆樹 Across the city, there are more than 1,200 aptly named ‘stone wall trees,’ the vines of which seem to engulf stone retaining walls. Some of the oldest can be found along Ship Street in Wan Chai. The trees’ exact ages are unknown, but they are thought to have lived for more than a century. 香港目前有 1,200多棵樹根纏繞護土墻生長、樣貌獨特的石牆樹，其中幾棵最古老的樹依然屹立於灣仔船街。這些古樹的確實樹齡已不可考，但相信已超過一個世紀。

F O R B E S S T R E E T S TO N E WA L L T R E E S 科士街石牆樹 Forbes Street in Kennedy Town is home to several stone wall trees. Their intertwining roots help prevent landslides and stabilise the historic stone walls along which they grow. Some experts estimate the trees to be about 120 years old. 堅尼地城的科士街亦有幾棵石牆樹，其細長的樹根緊緊纏繞，不但有助防止山泥傾瀉，更能夠穩固其賴以生長的舊石牆。專家估計，這些樹的樹齡大約是120年。

FLOWERING WHITE JADE ORCHID TREE 盛開的白色玉蘭花 At Hong Kong Zoological and Botanical Gardens, the famed flowering white jade orchid tree was planted more than a century ago. 香港動植物公園植有樹齡超過100歲的白色玉蘭古樹。

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While much of the group’s work focuses on rural initiatives, the association also seeks to improve Hong Kong’s dense cityscape. The group continuously encourages the government and property developers to plant trees and incorporate more parks downtown, which Ng says tends to feel like “a concrete jungle” due to a lack of greenery. “We [believe] that having more trees around can increase the quality of life,” says Ng. “Trees can reduce pollution and improve air quality. And in the summer, bigger trees with large canopies provide shade and relief from the heat.” Throughout history, trees have been an important part of the city’s character and culture. Even the name Hong Kong, meaning ‘Fragrant Harbour’ in Chinese, can be traced to 1780, when villagers named the city after the aromatic incense tree, also known as agarwood. In recent decades, illegal logging has decimated the species. Agarwood has become so rare that global environmental watchdog, the International Union for Conservation of Nature, added the tree to its Red List of Threatened Species, which serves as an inventory of the world’s most ‘vulnerable’ species. And though the city’s most common trees – cotton, golden trumpets, fig, bottlebrush, gum and mango – may not be threatened with extinction, Ng says they are still disappearing from urban landscapes. While no exact figures exist regarding the rate of urban deforestation in Hong Kong, Ng says the increasing pressure to develop more space for human activity since the 1990s has changed the ratio of nature-to-concrete: “Trees in urban areas have been substantially felled to give way to commercial complexes, residential apartments, roads and highways.” ALL HANDS ON DECK Whether it’s through trips to the countryside or school workshops downtown, CAHK nurtures the public’s love for nature in myriad ways. “We design different education programmes to suit people across age groups,” Ng adds, noting that the organisation even holds events for couples with infants, so babies can connect with the outdoors.

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除了與農夫合作，長春社亦致力為下一代保護自然及文化遺產。例如，在著名的觀鳥地點塱原及歷史悠久的客家圍村荔枝窩等重要保育地區，長春社通過推行各種教育舉措及垃圾清理活動，以及為當地居民提供與生態旅遊相關的工作，令他們成為這些寶貴資源的管理者。回到市區儘管長春社的工作大部分集中於農村項目，但團體亦著力改善香港密集而擠擁的城市面貌。長春社鼓勵政府及地產商在人口稠密的市區植樹，並建立更多公園，「缺少綠化空間的城市就像一座石屎森林。」吳希文說。他說：「我們相信樹木可提高生活品質，因為它們可減輕空氣污染並改善空氣質素，而大樹的樹冠可在夏天提供遮蔭，為城市降溫。」樹木一直是本地文化特色的重要一環，而「香港」這個名稱亦與樹木有關。有說法指，香港因種植和出產沉香木而得名，至於音譯的英文名稱則最早出現於 1780年的《中國南海海圖》。然而，近數十年來，沉香木因非法砍伐幾乎消失殆盡，以致全球環境監管機構世界自然保護聯盟（IUCN）將該樹種列入《瀕危物種紅色名錄》。至於香港市區的樹木，吳希文表示，目前尚未有確切的數字顯示其減少速度，不過，隨著90年代起社會對居住及活動空間的需求日益提高，越來越多的綠化空間已被石屎建築取而代之，「市區的樹木遭到大量砍伐，用來興建商業建築、住宅公寓、道路及高速公路。」吳希文還說道，香港最常見的樹木包括木棉樹、黃花風鈴木、榕樹、串錢柳、桉樹及芒果樹等，雖然這些樹尚未面臨絕種的威脅，不過在市區已愈來愈少見。全體總動員

W Y E E L E E 李慧儀 C A H K F O R E S T G U A R D 長春社森林樹隊隊員

KARMA LO

無論是鄉郊農耕體驗，抑或是市區學校工作坊，長春社努力透過各種方式培養市民對大自然的熱愛。吳希文指，團體一直為不同年齡層的人士設計合適的教學活動，包括為家有嬰幼兒的父母提供親子活動，讓孩子在幼年時就能體驗戶外生活。

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For older children, the association organises school talks on 此外，長春社還為學齡兒童舉辦綠色專 environmental protection and environmentally-themed plays, 題講座，以及融入戲劇元素及環保理念的 dubbed “green dramas.” And for adults, the group offers many 環境教育活動「綠說童聚」。團體也為成 volunteer programmes, ranging from conservation lessons to 年人提供多元化的志願服務計劃，包括生 forest guard training. As forest guards, volunteers survey and 態保育培訓，以及負責在特定地點進行勘 protect an assigned natural area. 察及保育工作的「森林樹隊」。 Wyee Lee, a CAHK forest guard, is one of many Hongkongers 跟許多香港人一樣，森林樹隊隊員李慧 whose passion for nature evolved through the charity’s 儀透過長春社的教育活動，培養了對大自 educational programmes. As a bassoon player and music 然的熱愛。作為一位巴松管演奏家及音樂 teacher, 38-year-old Lee had long been 老師， 38歲的李慧儀 interested in learning more about trees, 一直希望加強對樹木的 since wood affords instruments their rich 認識，因為她特別喜歡 sound, depth and range. 木製樂器層次豐富、寛 “The bassoon is the longest woodwind 廣而有深度的音色。 instrument in an orchestra – something We believe that 她說：「巴松管是 we bassoon players are proud of. However having more 管弦樂隊中最長的木管 in the woods, you notice every tree is taller trees around can 樂器，令演奏巴松管的 than a bassoon,” she says. “This is why increase quality 人頗為自得。然而，森 I am interested in learning more about of life. 林中的每棵樹都比巴松 trees. They are so grand, mysterious and 管長得更高。所以我希 fascinating.” 我們相信樹木可提高望學到更多樹木知識。 To become a forest guard, Lee underwent 生活品質。樹木如此宏偉、神秘而 a year of training and learned to monitor 又迷人。」 conservation areas with other forest – Roy Hei Man Ng 吳希文為了加入森林樹 guards. “Up in the mountains, we visit trees 隊，李慧儀接受為期一 to check on their health and we also plant 年的訓練，與其他隊員 saplings,” she says of her volunteer work. 一起學習及參與本地植 “About once a week, I go back and measure the trees’ height, 林義務工作，「我們會在山上檢查樹木的 check its condition, count the leaves, and so on.” 健康狀況，以及種植樹苗。我大約每星期 Lee says she has also learned how to identify trees and 回去一次，測量樹木的高度、檢查樹木的 recognise which species, such as the agarwood, need special 狀況及落葉等。」 protection. “One time after a typhoon, three forest guards and I 李慧儀還學習到如何識辨樹木的品種， went to check on saplings in Tai Lam Country Park. One sapling 以及哪一個樹種需要特別保護，例如沉香 was almost crushed by a fallen tree, but because it had grown 木。「一次颱風過後，我和三名隊員去大 and split into two stems, the second sapling was saved,” says 欖郊野公園檢查樹苗。有一棵樹苗幾乎被 Lee. “We worked together to move [and replant] the sapling, 一棵倒下的樹壓垮，幸好它已長出了兩根 and it continues to be cared for today.” 樹莖，所以我們還可以保留第二根樹莖。 As for the knowledge she has gained as a CAHK forest guard, 我們合力把樹莖移植到另一處，它到今天 Lee says: “I want to keep learning and visiting the forests. 依然茁壯成長。」她說：「我會繼續學習 I hope my knowledge [about caring for trees and conservation] 樹木保育及造訪森林，希望有朝一日可以 is useful and can be applied to grow more forests someday.” 運用所學的一切種植更多樹木。」

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LEARN MORE 詳情請看 : C A H K . O R G . H K

ARIANA

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HER VOICE

ARIANA

女聲

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Sanjam Gupta

Sitara Shipping’s Sanjam Gupta explains how she’s connecting and empowering women in India’s maritime industry. 船務公司 Sitara Shipping業務發展總監 Sanjam Gupta闡述她如何引導、連繫和賦權從事海運業的印度女性。

rowing up in Mumbai in a family of seafarers, Sanjam Gupta felt drawn to the maritime industry. She earned an MBA in Family Business at SP Jain Institute of Management and Research, in 2001, then joined Sitara Shipping, which her father founded in 1981. That was nearly two decades ago. Then 23 years old, Gupta started as a trainee, and ascended through the ranks of the company. Now, she is the Director of Business Development and is responsible for branding, marketing and public relations. To support women in this traditionally maledominated sector, Gupta established the India chapter of Women's International Shipping & Trading Association (WISTA India), an international group for women in the maritime industry, in 2012. A few years later, in 2018, she won a Sandvik India Gender Award in recognition of her work on gender equality and women’s empowerment initiatives. Part of that prize included funding to conduct the first-ever Survey on Gender Equality in Indian Maritime Industry 2019, which surveyed 205 companies and 781 female employees around the country. The results were eye-opening: women accounted for roughly 20 per cent of employees industry-wide, while very few – roughly 5 per cent – held leadership positions. In pursuit of equality, Gupta established Maritime SheEO, a platform that promotes diversity, inclusion and accelerates women in leadership positions, in 2019. We spoke with Gupta about her personal journey, how she’s empowering women through her initiatives, and what she foresees for the future.

anjam Gupta出生於孟買的航海家族，從小就熱愛海運業。她在 2001 年取得 SP耆那管理與研究學院的家族企業工商管理碩士學位後，隨即加入父親於 1981年創立的船務公司 Sitara Shipping。當年 23歲的 Gupta從最低層的見習生做起，按部就班，逐步晉升至業務發展總監，負責公司的品牌定位、市場銷售和公共關係等事務。屈指算來，Gupta從事海運業已近20年。 Gupta觀察到，這個行業一直由男性主導，於是她在 2012年成立了國際航運及貿易婦女協會印度分會（ WISTA India），專門協助女性在海運業發揮所長。 2018年，她榮獲Sandvik India Gender Awards獎項，肯定了她在推動性別平等及女性賦權等方面的成就。獎項還包括一筆資金，用於在 2019年進行的「印度海運業性別平等調查」。該調查史無前例地訪問了印度 205家公司及 781名女性員工，結果頗出人意表：女性僅佔整個行業的 20％，在管理職位所佔的比例更少，只有約 5％。為促進業內男女平等， Gupta於 2019年成立Maritime SheEO平台，以推動多元共融及協助女性擔任領導者。我們請 Gupta談談她從事海運業的心路歷程，以及如何透過各種計劃推動女性賦權。

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HER VOICE

ARIANA SANJAM GUPTA

ARIANA SG

ARIANA

What was it like growing up in a maritime family? My dad became a captain very young, at first working with his brother then later setting up his own company. When I was a child, we were based in Kuwait for a few years. I remember going to the port with my dad and climbing around these vessels when they were anchored. It felt so natural to be around ships, and I just grew up with a love of the sea. In my family, we were always talking about ships and cargo at home. It seemed very exciting to me, so I told everyone that I wanted to work with my dad when I grew up. My wish eventually came true – and I’m so happy that I’m working with my dad’s company, Sitara Shipping, today. How did your career evolve? I started training with the company in 2001, when I was still in college. I worked for a few hours every day with the finance team, mostly entering invoices. It was simple but useful because I got to know our vendors and how much we paid each one. My sister, who is also a director at the company, and I started at the bottom and everyone gave us menial work. But I think this was important – unless you know how to do the work yourself, how can you lead a team? That was my father’s philosophy. Any keys to your personal success? In business school, I read Managing for Results, a book by the late management consultant Peter F Drucker, which taught me that the key to a successful business is size. Bigger is not necessarily better. My sister and I learned this firsthand when we were doing all sorts of perishable and dry cargo that it wasn’t working for us. So we established a niche. Today, we only do oversized cargo, which needs to be shipped in special containers. I’m glad that we chose to specialise – it has really helped our business. How has the industry changed in terms of gender equality? When I started working, both the chairpersons of the Mumbai Port Trust and the Nhava Sheva Port in Mumbai were women. That really inspired me. But at industry events, there were very few women. At times, my sister and I were the only women in the room and speakers would address the crowd as “gentlemen.”

It was like we didn’t exist. We felt out of place, huddled in a corner. People were very patronising and didn’t take us seriously. Today, women are definitely more visible than before, but it’s still a maledominated industry. ARIANA SG

ARIANA SG

What led you to bring WISTA to India in 2012? At one of the first events I attended, a man asked if I was somebody’s secretary. I was so upset that I googled “women in shipping” when I got home. I came across the WISTA website, a global organisation that connects female leaders and decision-makers in the maritime industry, and wrote to them immediately. I attempted to launch a WISTA chapter in India around 2001 but, unfortunately, there wasn’t a large enough response. Fast forward to 2012: At that time, my son was 5 years old, and I had some time on my hands, so I decided to set up a WISTA chapter in India. In addition to India, I’ve helped set up WISTA in Sri Lanka, Bangladesh, and Georgia. How has WISTA grown since then? We launched in December 2012, with 78 people. We have close to 100 members now, which is a little disappointing because India is a big country. There are more women in the industry, however, few of them are in management. Is it harder for women to rise through the ranks? In India, there are more men in leadership positions, so I think women tend to suffer from imposter syndrome. As women, we also tend to hold ourselves back because of guilt. I’m the mother of a 12-yearold and I always feel guilty when I leave him for long business trips. That’s just half of it. In India, we don’t have formal daycare. So when starting a family, women often need to take a break and they fall behind their male colleagues. The maritime industry, in particular, needs to realise that women can still do their jobs really well, even if they have a family. They just need to work differently – perhaps they need to work at home, have access to on-site daycare, or have more flexible hours to make room for their children’s needs.

女聲

ARIANA

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SANJAM GUPTA

People were very patronising and didn’t take us seriously. 大家都顯得高高在上，對我們視若無睹。

ARIANA SG

在航海家族成長有何感受？我父親很年輕就當上船長，起初他跟兄弟一起工作，後來才自立門戶、創辦公司。小時候，我們一家人在科威特住了幾年。我記得隨父親去港口，登上那裡的船隻，在船上到處攀爬。生活跟船息息相關，好像是一件自然不過的事，我從小到大都熱愛海洋。我們在家裡的話題總離不開船和貨物。對我來說，這是十分有趣的話題，所以我到處跟別人說長大後要和父親一起工作。終於，我的願望實現了，我很高興現在可以在父親的公司 Sitara Shipping工作。你如何發展自己的事業？我在 2001年就開始接受公司培訓，當時我仍在讀大學。我每天在財務部工作數小時，主要負責輸入發票的資料。這個工作雖然簡單，卻很有用，因為我可以知道公司有哪些供應商，以及給每個供應商付多少錢。我姐姐也在公司擔任總監，我們都從基層做起。那時我們負責的都是一些瑣碎的工作，但我認為這很重要，因為若不熟悉工作程序，怎能領導公司團隊？這是父親教曉我們的工作理念。你的成功關鍵是甚麼？就讀商學院時，我看了已故管理大師彼得・杜拉克所著的《成效管理》，書中提到業務成功的關鍵是規模。規模大不一定是最好的。我們兩姐妹從經驗得知公司並不適合運送乾鮮貨產品。所以我們把範圍縮小，找出適合我們的業務。如今，我們只經營使用特殊貨櫃的超大型貨物運輸。我很慶幸制定了專業化的業務方針，使公司業務大有起色。從你入行至今，海運業的性別平等有何變化？當我開始工作時，孟買港信託公司及那瓦西瓦港的主席都是女性，令我獲得不少啟發。不過在業界活動中卻極少見到女性參與，有時甚至只有我和姐姐出席。主講者通常以「各位先生」來稱呼在場人士，好像我們並不存在。

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HER VOICE

ARIANA SG

Sanjam Gupta receiving the All India Maritime and Logistics Awards award for her work with WISTA India S a n j a m G u p t a 獲頒「印度航運暨物流大獎」，以表揚她在W I S T A 印度分會所作出的貢獻

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I don’t think we should be patient. We should push for change now or it may never come. 我不認為我們應該耐心等待。我們應該馬上爭取改變，否則永遠不會成真。

ARIANA

ARIANA SG

What’s the aim of your new venture, Maritime SheEO? We are tackling disparity and bias in the industry. We not only raise awareness about inclusivity, diversity and gender equality but also demonstrate to corporations why hiring women gives them a competitive edge. A common problem is the shortage of talent available. When we expand recruitment efforts to include women, we automatically have access to more talent and diversity. Prior to the opening of the Bharat Mumbai Container Terminals (BMCT) in Nhava Sheva, local villagers wanted the terminal to hire locals. BMCT hired six local female crane operators who became loyal, hard-working employees. At the same time, their wages helped to elevate their families and community. It was a win-win for productivity, as well as empowering women. With Maritime SheEO, we also help women reach their full potential through networking, training and skill building. In addition, we have heard from some progressive companies that they don’t receive enough female applicants. So, in the future, we aim to bridge the gap between women and job opportunities. It’s about creating the next generation of female leaders. Did being a woman ever work to your advantage? When my son was 5, I would take him to meetings. He was my secret weapon – everyone would go gaga over him. It made negotiations a lot easier! On a more serious note, women often tend to be engaging public speakers. There have been times at meetings when I have got the floor and others are struggling to get talk time. People also assume you are less competent and underestimate you. I believe that’s an advantage since they don’t see you coming. What’s next for you? I’m just getting started. My goal is to have a genderneutral maritime industry. If we can make this industry more friendly for women, then it will be easier for them to rise to leadership positions. People keep saying, “Be patient, the change will come,” but I don’t think we should be patient. We should push for change now or it may never come.

女聲

我們總覺得自己格格不入，只得默默地待在一角。大家都顯得高高在上，對我們視若無睹。現在女性肯定比以前更受重視，但這一行仍然以男性為主。 ARIANA SG

ARIANA SG

甚麼原因讓你在 2012年成立 WISTA印度分會？在我早年參加的一個業界活動中，有一位男士問我是否是某人的秘書，這讓我感到很難受；回家後，我上網搜尋「海運業女性」，結果找到了國際航運及貿易婦女協會（ WISTA）的網站，我發現這是一個連繫海運業的女性領導者及決策者的國際組織，所以立刻聯繫他們。其實我在 2001年已嘗試成立 WISTA 印度分會，可惜當時並未得到足夠的女性回應。然後到了 2012年，那時我兒子五歲，我開始有些空閒時間，所以決定著手創辦 WISTA印度分會。除了印度分會，我還協助成立了 WISTA 的斯里蘭卡、孟加拉及喬治亞分會。從成立到現在，WISTA 的成長如何？我們在 2012年 12月成立時有 78位會員，可惜到現在只增加至近 100人，由於印度人口眾多，所以這個成績不算理想。許多女性從事這一行，但只有少數擔任管理職位。女性是否較難獲得晉升機會？在印度，擔任領導職位的男性遠比女性多，女性因此往往缺乏自信，覺得自己沒有真材實料。作為女性，我們也經常因為內疚而不敢放手一搏。現在我的兒子已經 12歲，作為一個母親，每當需要出長差時，我都會感到很內疚。問題不只如此。由於印度沒有正式的日間托兒所，所以女性生兒育女之後，需要休假來照顧子女，這導致她們的工作表現落後於男同事。各行各業，尤其是海運業，必須理解女性即使有了家庭也依然可以把工作做好。她們只是需要不同的工作方式，例如在家工作、獲得日托服務，或者享有彈性工時，以便兼顧子女的需求。

ARIANA SG

你成立Maritime SheEO的宗旨是甚麼？我們希望解決業界男女差距及偏見的問題。除了提高多元共融及性別平等的意識，還向企業證明僱用女性可以帶來競爭優勢。一個常見的問題是缺少適合的人才。當我們將招聘條件擴大至包括女性時，自然可以得到更多元化的人才。在那瓦西瓦港的印度孟買貨櫃碼頭（ BMCT）啟用前，當地村民希望碼頭僱用當地人，因此 BMCT僱用了六名當地女性擔任起重機操作員，結果她們成為碼頭最勤奮盡責的員工。同時，她們賺取的工資有助改善家庭及社區的生活條件。這是既可提高生產力，又能賦權女性的雙贏策略。 MaritimeﾠSheEO亦透過協助女性建立人際關係，以及為她們提供培訓，讓她們得以發揮潛能。此外，我們聽說有些先進公司表示求職的女性不多，因此我們希望未來可以扮演女性及工作機會之間的橋樑，從而培養新一代女性領導者。女性的身分是否有為你帶來任何好處？兒子五歲時，我經常帶他去開會。他是我的秘密武器，所有人都為他瘋狂。這使談判容易得多！更重要的是，女性往往是擁有迷人魅力的演講者。有時候，大家都在會議上爭取發言時間，但我卻能夠輕易取得發言權。人們會以為你能力不足，因此低估了你。我認為這是一個優勢，因為他們對女性較沒有戒心。你接下來有甚麼大計？我才起步不久。我的目標是促進海運業男女平等。如果我們可以令這個行業更適合女性，她們便會更容易晉升到領導職位。大家總是說要耐心等待改變發生，但我不認為我們應該耐心等待。我們應該馬上爭取改變，否則永遠不會成真。 LEARN MORE 詳情請看 : MARITIMESHEEO.COM

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C U LT U R E N E W S

LIVE AND LEARN 學無止境 A selection of thought-provoking documentaries, books and podcasts from the Ariana team. Ariana精心挑選一系列發人深省的紀錄片、書籍及Podcast節目。

CRIP CAMP:

T H E FA R E W E L L

S T R AY

In the 1970s, teenagers with disabilities faced discrimination. But Camp Jened, a New York-based summer camp for young people with disabilities founded in the 1950s, provided a sense of community. This award-winning documentary traces the camp’s pivotal role in the disability rights movement.

Featuring an all-Asian cast, including rapper-turned-actress Awkwafina and actor Tzi Ma, The Farewell tells the story of a young Chinese-American woman who visits her ancestral home to say goodbye to her dying grandmother. What ensues is a celebration of family, laced with generational and cultural differences.

Stray follows three street dogs through Istanbul, uncovering the city’s neglected corners and people. From this unconventional perspective, Director Elizabeth Lo shows what life is like for many outcasts who scrape by without status, security or support.

在 70年代的紐約，身心障礙青少年面臨歧視，幸而由嬉皮士營運的夏令營 Camp Jened讓他們找到一份歸屬感。這部得獎紀錄片講述了這個成立於 50 年代的夏令營在殘障權利運動中所起的關鍵作用。

影片完全由亞洲演員擔綱，包括唱而優則演的饒舌歌手奧卡菲娜及演員馬志。《別告訴她》講述一位年輕的美籍華裔女性返回中國故鄉見祖母最後一面的經歷，當中穿插了代溝及文化差異等問題。

A D I S A B I L I T Y R E VO L U T I O N

《希望之夏：殘疾起革命》

ARIANA

《別告訴她》

紀錄片《 Stray》跟隨三隻流浪狗穿越伊斯坦堡，發掘城市中被忽視的角落和人群。導演 Elizabeth Lo透過獨特視角呈現許多流浪者的生活，他們沒有社會地位，缺乏安全感或甚少受到關懷，生活窘迫，難以糊口。

化資資訊訊文文化

FROM THE ARCHIVES

檔案重溫

TITICUT FOLLIES 提提卡失序記事

SISSY

LIVING ON EARTH

American LGBT+ rights activist Jacob Tobia’s memoir offers an eye-opening account of what it’s like to grow up as a genderqueer person in the conservative state of North Carolina. The best-seller oscillates between reflection and hilarious anecdotes, ultimately shedding light on the experiences of genderqueer people.

One of the first radio shows dedicated to environmental awareness, Living on Earth has been running on National Public Radio in the US since 1991. Hosted by Pulitzer Prize-winning journalist Steve Curwood, the show touches on a range of issues, always returning to the theme of how humans interact with nature – and why these actions matter.

A C O M I N G - O F - G E N D E R S TO R Y

美國 LGBT+ 權利運動者 Jacob Tobia 根據自己在民風保守的美國北卡羅來納州成長的經驗，撰寫個人回憶錄《Sissy: A Coming-of-Gender Story》，憶述身為性别酷兒的成長故事，極富啟迪。該本暢銷書既寫有內心剖白又不失趣聞軼事，生動展現跨性別人士的心路歷程。

首個以環保意識為主題的電台節目《Living on Earth》於1991年在美國國家公共廣播電台開播。節目由榮獲普立茲獎的記者 Steve Curwood主持，涉及多元化探討，但總是離不開人類應如何與自然互動，以及箇中的重要性這一主題。

This 1967 documentary by director Frederick Wiseman provided shocking insight into the lives of patientinmates at the Bridgewater State Hospital for the criminally insane in Massachusetts. Before its debut, the Massachusetts state government attempted to ban the film, citing violations of patient privacy and dignity. Wiseman later agreed to only share the film for educational purposes. Five decades on, Titicut Follies remains one of the most influential films about psychiatric care, showing that inhumane mental institutions do more harm than good. Copies of the DVD can be ordered online. 導演弗雷德里克·懷斯曼在1967 年拍攝紀錄片《提提卡失序記事》，披露了美國麻省的精神病囚犯被安置在 Bridgewater州立醫院的生活，將令人震驚的真相呈現在世人眼前。影片上映之前，麻省政府嘗試以侵犯患者私隱和尊嚴為由禁播本片。其後懷斯曼同意僅為教育目的放映本片。 50多年之後，《提提卡失序記事》仍是精神病護理方面的權威影片之一，證明不人道的精神健康機構弊大於利。本片的DVD版本可於網上訂購。

LEARN MORE 詳情請看 :

ZIPPORAH.COM/FILMS/22

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BY THE NUMBERS

THE STATE OF LGBT+ RIGHTS LGBT+權益概況 R E S E A R C H 資料搜集 Rafelle Allego

MAPPING FREEDOMS 權利與自由 We take a look at LGBT+ rights and protections — or lack thereof — around the world, according to international research and advocacy organisation ILGA World.

我們根據國際研究及倡議組織 ILGA World的調查，帶你深入了解全球 LGBT+權利的狀況。

DISCRIMINATION PROTECTIONS

SAME-SEX MARRIAGE

NO LEGAL PROTECTIONS

反歧視措施

同性婚姻合法

沒有法律保障

Includes protections against discrimination in several areas, such as employment, health, education, provision of goods and services.

Marriage, civil partnerships or types of other unions are legally recognised.

No official laws prohibit discrimination based on a person’s sexual orientation or gender identity.

在不同領域均有防止歧視的保護措施，如就婚姻，民事伴侶或其他形式的結合均獲得法律認可。業、健康、教育及貨品和服務的提供等。 46

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政府未就基於性傾向或性別認同訂立反歧視法例。

事實數據

DE FACTO CRIMINALISATION

實質罪犯化

IMPRISONMENT

監禁

PUNISHABLE BY DEATH

死刑

Homosexuality considered illegal, though no laws exist.

法律並未正式禁止同性關係，但普遍認同是非法行為。

LEARN MORE 詳情請看 : I L G A . O R G

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BY THE NUMBERS

精神健康

MENTAL HEALTH Social stigma, harassment, hate crimes and institutionalised discrimination can impact the mental wellbeing of LGBT+ individuals*. 社會污名、騷擾、仇恨犯罪及制度化歧視，均會對 LGBT+人士的精神健康造成影響。

LGBT+ ADULTS 成人

LGBT+ YOUTH 青年

NON-LGBT+ ADULTS 非 L G B T + 成人

NON-LGBT+ YOUTH 非 L G B T + 青年

15%

GENERAL POPULATION 總人口

ALCOHOL & DRUG USE 酒精及藥物使用

15% had an alcohol or drug use disorder, compared to 8% of the non-LGBT+ adults 15%的 LGBT+成人有酒精成癮或濫用藥物等問題，而非 LGBT+成人的相關比例只有 8%。

33%

20%

MENTAL ILLNESS 精神疾病

33% experienced mental illness, compared with 20% of non-LGBT+ adults 33%的 LGBT+成人有精神健康問題，而異性戀成人的相關比例只有 20%。

28%

12%

DEPRESSION 抑鬱

28% said they felt depressed most or all of the time in the previous 30 days, compared with 12% of non-LGBT+ youth 28%的 LGBT+青年表示在過去 30天內的大部分時間或全部時間感到抑鬱，而非 LGBT+青年的相關比例為 12%。

SUICIDE RISK 自殺風險

40%

20% 5%

40% of transgender adults and 20% of transgender youth have attempted suicide, compared to 5% of the general population 40%的跨性別成人及 20%跨性別青年曾企圖自殺，而總人口的相關比例為 5%。

* B a s e d o n U S S t a t i s t i c s . *根據美國的數據。 Source 來源: Human Rights Campaign Foundation

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事實數據

港澳兩地的情況

SITUATION IN THE SARS Hong Kong: In 2019, the Chinese University of Hong Kong polled approximately 1,000 adults in Hong Kong about LGBT+ issues. Here's where they stand on two key issues. 香港 : 香港中文大學於 2019年針對 LGBT+議題做了一項電話問卷調查，成功訪問了 1,000多名 18歲或以上的香港市民：

75%

59.7%

50% 44.1%

27.3%

28.3%

27%

25%

11.7%

1.4%

0.6%

0% AGREED

同意

NEUTRAL

中立

ON LEGAL PROTECTIONS 法律保障

AGAINST

DID NOT RESPOND

反對

沒有回覆

ON SAME-SEX MARRIAGE 同性婚姻 AUTUMN | W INTER 秋冬 2 0 2 0

BY THE NUMBERS

ACCEPTANCE OVER TIME 接受度日漸提高 We chart how public opinion of specific LGBT+ rights and protections has changed in Hong Kong.

下圖顯示香港社會對 LGBT+權利及保障的看法正逐漸改變。

60%

52%

56%

46% 40%

39%

44%

40%

25% 20%

2016

DISCRIMINATION PROTECTION 歧視保障 LGBT+ people deserve legal protections against discrimination

同意香港應為不同性傾向人士提供法律保障免受歧視

2019

PUBLIC HOUSING 公屋 Long-term same-sex couples should have access to public housing

ADOPTION 領養 Same-sex couples married overseas should be able to adopt in Hong Kong

SAME-SEX MARRIAGE 同性婚姻 Same-sex marriage should be legally recognised

同意在長久而穩定關係中的同性伴侶能夠以家庭作為單位申請公屋

同意在外國註冊的同性伴侶有權在香港領養小朋友

同意香港應在法律上承認同性婚姻

Source 來源： Sexualities Research Programme

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事實數據

LEGAL LIMITATIONS 法律限制 Hong Kong and Macao take similar positions on LGBT+ rights:

香港和澳門在 LGBT+權利方面的情況大致相同：

HONG KONG 香港 DECRIMINALISATION OF HOMOSEXUAL ACTS

MACAO 澳門

1991

1996

Limited Recognition* 部分認可*

Unrecognised

同性性行為非刑事化 SAME-SEX MARRIAGE 同性婚姻

不認可

*Marriage Ordinance does not include same-sex unions; however, they have been recognised in specific instances, such as inheritance and domestic violence laws *《婚姻條例》不包括同性伴侶，但在特定情況下可獲認可，如繼承權及家庭暴力

OFFICIAL SEX CHANGE 正式改變性別

Requires gender affirmation surgery

No existing legislation 目前沒有立法

需要性別確認手術 Single parents only

Single parents only

同性收養

僅限單親父母

EMPLOYMENT DISCRIMINATION

No protections*

Laws protect discrimination against sexual orientation and gender identity

SAME-SEX ADOPTION

就業歧視

沒有保障* *Government employees in same-sex marriages may enjoy employment benefits on a case-by-case basis

法律保護免受性傾向和性別認同歧視

*但同性婚姻的政府公務員得以申請同性配偶福利，有關當局將逐一處理每宗申請

BLOOD DONATIONS*

Banned for 1 year post-gay intercourse

捐血*

捐血前一年內不得有同性性行為

CONVERSION THERAPY 拗直治療

No existing legislation 目前沒有立法

*Donated by sexually active gay men. *捐血者為性活躍的男同性戀者。 Source 來源: Equaldex AUTUMN | W INTER 秋冬 2 0 2 0

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澳門

MACAO Rainbow of Macau, an LGBT+ rights group, surveyed nearly 1,000 people who identified as sexual minorities in 2019. Here’s what they found: LGBT+組織澳門彩虹於 2019年對近 1,000名 LGBT+人士進行「澳門同志調查」。以下是調查結果：

BREAKDOWN OF RESPONDENTS 受訪對象分類

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439

GAY 男同性戀

274

BISEXUAL FEMALE 雙性戀女性

169

LESBIAN 女同性戀

BISEXUAL MALE 雙性戀男性

OTHER (Pansexual, Asexual and Other Sexual Minorities) 其他（泛性戀、無性戀及其他性小眾）

事實數據

HARASSMENT & MENTAL HEALTH 騷擾及精神健康 In its survey, Rainbow of Macau collected data on rates of suicidal thoughts and harassment experienced by LGBT+ individuals.

澳門彩虹收集了 LGBT+人士出現自殺念頭和經歷騷擾的數據。

BISEXUAL FEMALES 女雙性戀者

6.6%

14.2%

BISEXUAL MALES 男雙性戀者

17.6%

27.1%

SUICIDAL THOUGHTS 自殺念頭

LESBIANS 女同性戀者

11.2%

GAY MEN 男同性戀者

25.4%

18.9%

38.5%

VERBAL HARRASMENT 語言騷擾

ON A SCALE FROM 1 TO 10 以 1 至 1 0 為標準的評分結果：

4.54

7.17

HAPPINESS 快樂度

DISCRIMINATION 歧視

The average level of happiness amongst LGBT+ individuals on Macao’s Happiness Index, an indicator of resident satisfaction

The average level of subjective discrimination experienced by LGBT+ individuals

LGBT+ 人士在澳門快樂度的平均分，

LGBT+人士感到受歧視印象的平均分

此指數是澳門市民滿意度的指標

Source 來源: Rainbow of Macau

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相關字詞

NEED-TO-KNOW TERMS

LGBT, an acronym for ‘lesbian, gay, bisexual and transgender’, was first introduced in the US in the 1990s. With growing awareness of the gender and sexuality spectrum, new terms have been added to the LGBT acronym, such as LGBT+, LGBTQIA, LGBTQQIAAP, LGBTIQAPD and LGBTQ2S+: LGBT是「女同性戀者、男同性戀者、雙性戀者及跨性別者」的英文縮寫，自 90年代起在美國使用。隨著人們對性別及性傾向光譜的認識不斷提高， LGBT亦衍生出其他新寫法，例如 LGBT+、 LGBTQIA、 LGBTQQIAAP、 LGBTIQAPD及 LGBTQ2S+等：

UMBRELLA TERMS 統稱 Q

Queer 酷兒

Questioning 疑性戀

Intersex 雙性人

Asexual 無性戀

Ally 同盟者

Pansexual 泛性戀

Demisexual 半無性戀

Other identities 其他性傾向

TGNC/TGNCNB An abbreviation for ‘transgender and gender nonconforming’, with the additional ‘NB’ for ‘non-binary’ identities.

前者指「跨性別者及性別表現不一致者」；後者加上 NB，代表「非二元性別」的身分。

SOGIESC An inclusive abbreviation for ‘sexual orientation, gender identity and expression, sex characteristics’ often used by NGOs in the context of international human rights.

非政府組織在拓展國際人權時經常使用的縮寫，代表「性傾向、性別認同、性別表達、性特徵」。

QUEER Umbrella term for people who don’t identify as heterosexual and/or cisgender. Historically, the term had a derogatory connotation and has recently been reclaimed by LGBT+.

這個統稱是指不屬於異性戀及/或順性別的人。從歷史上看，這個字詞具有貶意，但最近已被LGBT+重新採用。

QQ Abbreviation for ‘queer and questioning.’

代表「酷兒及疑性戀」。

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SEXUAL ORIENTATION 性傾向 ASEXUAL 無性戀

INTERSEX 雙性人

A person who experiences little to no sexual attraction and/or lacks interest in sexual behaviour.

A person whose genetic, reproductive or hormonal configuration doesn’t fit the typical binary definition of ‘men’ and ‘women’.

對他人幾乎沒有性慾望及/或對性行為不感興趣的人。

BISEXUAL 雙性戀

基因、生殖或荷爾蒙結構不符合典型二元性別的「男性」及「女性」的人。

A person who is sexually attracted to men and women.

PANSEXUAL 泛性戀

對男人和女人都有性慾望的人。

A person who is emotionally and sexually attracted to others, regardless of gender.

DEMISEXUAL 半無性戀

指對任何性別的人均會產生感情及性慾望的人。

A person who experiences sexual attraction only after establishing a strong emotional connection.

SEX 性別

必須與對方建立強烈的情感連繫後才會產生性慾望的人。

A person’s biological sex with regards to their reproductive system.

根據生殖系統而決定的生理性別。

GENDER IDENTITY 性別認同 AFAB

BIGENDER 雙性別

Someone who was assigned female at birth.

When a person identifies as both male and female, either at the same time or at different times.

出生時指定性別為女性的人。

同時或在不同時間擁有男性和女性的性別認同。

AMAB Someone who was assigned male at birth.

CISGENDER 順性別

出生時指定性別為男性的人。

Those whose gender identity aligns with their sex assigned at birth. Abbreviated as ‘cis’.

AGENDER 無性別

性別認同與出生時指定性別一致的人。英文縮寫為「cis」。

Meaning ‘without gender’. Refers to those who don’t identify with any particular gender. Some use ‘agender’ if they identify as gender-neutral or have an undefinable gender.

GENDER AFFIRMATION SURGERY 性別確認手術

意思是「沒有性別」。指那些無法確認為任何特定性別的人。有些性別認同為中立或不確定的人會自稱「無性別者」。

A series of surgeries performed to modify a person’s body so that it more closely corresponds with their gender identity. Also known as Sexual Reassignment Surgery, and often abbreviated as SRS.

ANDROGYNOUS 雌雄同體

指為了使身體性別更符合性別認同而進行的一系列手術。亦稱為性別重置手術，通常以縮寫「SRS」表示。

Masculine and feminine traits combined in nontraditional gender expression.

同時表現出男性和女性特徵的非傳統性別表達。

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N E E D - TO - K N OW T E R M S

GENDERFLUID 性別流動

TRANSGENDER

A person with different gender identities at different times – be that multiple genders at once, single identities, or none.

Sometimes shortened to ‘trans’. A person whose gender identity does not match their assigned sex at birth.

指一個人在不同時間表現出不同的性別認同，包括同時表現多種性別、單一性別，或沒有任何性別。

GENDER NONCONFORMING 性別不一致 A person whose gender expression is considered inconsistent with the cultural constructs of binary genders; females aren’t ‘feminine’ enough or males aren’t ‘masculine’ enough. A cisgender person can also be gender nonconforming.

指性別表達不符合二元性別文化結構的人；女性不夠「女性化」，或男性不夠「男性化」。順性別者亦可能是性別不一致的人。

GENDERQUEER 性別酷兒 A person who identifies with neither, both, or a combination of male and female genders.

指一個人的性別認同既是男性也是女性，或兩者結合，或兩者皆不是。

PERSONAL GENDER PRONOUNS 個人性別代詞

跨性別

性別認同不符合出生時指定性別的人，英文有時簡化為「trans」。 TRANSMAN/TRANSGENDER MAN 跨性男 A person who identifies as a male, assigned female at birth (AFAB). 指性別認同為男性，但出生時指定性別為女性 (AFAB) 的人。 TRANSWOMAN/TRANSGENDER WOMAN

跨性女 A person who identifies as a female, assigned male at birth (AMAB). 指性別認同為女性，但出生時指定性別為男性 (AMAB) 的人。 TRANSFEMININE 跨性女 ( 形容詞） People assigned male at birth, who identify more with femininity. 指出生時指定性別是男性卻更具備女性氣質的人。 TRANSMASCULINE 跨性男（形容詞） People assigned female at birth who identify more with masculinity. 指出生時指定性別是女性卻更具備男性氣質的人。

Some transgender or non-binary people use pronouns like they/them/their, ze/zir/zirs, among others instead of he/she or his/hers. Some people don’t use any pronouns.

NON-BINARY 非二元性別

有些跨性別或非二元性別人士會使用they/them/ theirs、或ze/zir/zirs等代詞取代他/他的或她/她的。有些人則不用任何代詞。

指性別認同或性別表達不符合二元性別的人。

THEY/THEM/THEIR ‘They’ was named Merriam-Webster’s Word of the Year in 2019. They被Merriam-Webster詞典選為2019年的年度詞。

Any gender identity or expression that does not fit within the gender binary.

PANGENDER 泛性別 A person whose gender identity comprises many different genders.

指性別認同包括許多不同性別的人。

ZE/ZIR/ZIRS ZE/HIR/HIRS XE/XEM/XYRS

Sources 來源: It’s Pronounced Metrosexual, True Colors United, National LGBT Health Education Center, OutRight Action International

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FEATURES 專題文章 58

LG B T I S N OT M E 我不是LGBT

P O RT R A I TS O F D I V E RS I T Y 多元性別面面觀

H E A RTS & M I N D S 理智與感情

P R E S S I N G PAU S E 停一停，諗一諗

L E V E R AG I N G T H E L AW 實現平等願景

A LV I N C H E U N G S P E A K S A B O U T COMING OUT IN PORTRAITS O F D I V E R S I T Y, P G 6 6

張煦峰在《多元性別面面觀》中分享出櫃經歷（66頁）

100 T H E U LT I M AT E E XC LU S I O N

不能承受的排斥 108 RO OTS RU N D E E P

根深蒂固 120 M U S L I M & Q U E E R I N

S O U T H E A ST A S I A 東南亞的穆斯林與酷兒

128 A H E AVY C RO S S TO B E A R

基督教義大哉問 136 TAC K L I N G I N T E RS E C T I O N A L

D I S C R I M I N AT I O N 交織性歧視：少數族裔LGBT+的兩難

144 C H I N A’ S L E A D I N G G AY DAT I N G A P P

G O E S G LO B A L 中國最大同志社交軟件走向國際

152 S E T T I N G T H E STAG E

跨越舞台 AUTUMN | W INTER 秋冬 2 0 2 0

LGBT+ IN THE CHURCH

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LGBT IS NOT ME 我不是 LG BT

Hong Kong’s sexual and gender minorities are looking for more precise, inclusive LGBT+ terminology.

香港的性及性別小眾正在探索更準確、更包容的 LGBT+用語。

WORDS 文 I L L U S T R AT I O N S

Crystal Tai

插圖 Lucy Engelman

L G B T I S N OT M E

“

No one can agree on which overarching umbrella term is most representative of sexual and gender minorities. 對於哪個統稱最能代表所有性及性別小眾，各界似乎未有共識。

n January 2020, Emoji standardiser Unicode Consortium unrolled a lineup of 117 new Emojis to the excitement of social media users around the world. Nestled among the new beetle, baby seal, potted succulent and fondue icons were a series of gender-inclusive options. The expanded collection includes male, female, agender and androgynous Emojis feeding babies and wearing veils (previously both options were only for women), as well as the pink, blue and white transgender flag. Unicode Consortium is not the only organisation pushing a more inclusive agenda. Social networking platform Facebook, which previously allowed users to choose from up to 71 different gender identity options (depending on the region), now simply offers an empty box where one can enter a custom gender identity. Over the past few years, acceptance of sexual and gender minorities has continued to grow around the world, as has the terminology used to differentiate sub-groups and individuals. 60

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020 年 1 月，負責制定 Emoji 標準的統一碼聯盟（Unicode Consortium）發表了117種新的 Emoji表情符號，除了新的甲蟲、小海豹、多

肉植物及瑞士芝士火鍋，還有一系列令人驚喜的性別包容Emoji。哺乳和戴面紗的 Emoji過去只為女性而設，這次則新增了男性、中性及雌雄同體的款式，另外還有粉紅、藍、白三色的跨性別旗幟，令全球社交媒體用戶躍躍欲試。統一碼聯盟並非唯一積極推動社會共融的組織。社交網絡平台 Facebook亦曾提供多達 71種性別身分供用戶選擇（根據地區而定），現在則讓用戶在空格裡自行輸入想表達的性別身分。這些改變均體現了全球對性及性別小眾群體的接受度越來越高，與此同時，用於區分次群體及個人的用語亦不斷增加。

我不是LGBT

LOCALISING LGBT+ LANGUAGE

The term “LGB” first emerged in the US during the 1980s. By the 1990s, “LGBT” became more common. Even with an expanding vocabulary and gradual normalisation, it seems no one can agree on which umbrella term is most representative and supportive of sexual and gender minorities. There are over a dozen terms to consider: the acronym LGBT (Lesbian, Gay, Bisexual, Transgender), which The New York Times uses in its reporting; LGBTQQ (Lesbian, Gay, Bisexual, Transgender, Queer, Questioning), preferred by left-leaning British political parties; and LGBTQIA (Lesbian, Gay, Bisexual, Transgender, Queer, Intersex, Asexual), standardised by many NGOs and publications like Pink News and The Guardian. At Ariana, for instance, we use LGBT+, which means “LGBT and related communities” to include the full range of sexual orientations and gender identities. However, the preferred terminology often comes down to individuals and the regions in which they live. For instance, in Indonesia, sexual and gender minorities use LGBT to refer to gender and sexual minorities on the whole, while they use slang like “lesbi” to describe lesbians as a sub-group. As another example, the term “waria” (a portmanteau of the words “wanita”, female, and “pria”, male) is used to describe the nation’s transfeminine third gender. The waria have existed for centuries, well before the term “transgender” was coined in 1965 by psychiatrist and author Dr. John F. Oliven. In Hong Kong’s LGBT+ space, activists are also debating this question. Kaspar Wan, a 41-year-old transgender man (which he points out is different from being transgender male; the former being “more about the gender role, whereas being transgender male is about identifying as a biological male”) is one such activist. Wan, who runs an NGO called Gender Empowerment, says he rejects the most popular acronyms, LGBT and LGBTQIA, because sexual orientation and gender identity should not be grouped together. “In my opinion, gender identity is the gender you identify as [male, female, queer, trans, nonbinary, etc], while sexual orientation identifies the gender of the person or group that you are romantically [or sexually] attracted to,” he says, adding that the most appropriate choice of terminology also depends on the context of each situation. In Hong Kong, identifiers tend to be based on American LGBT+ culture, since we don’t have specific terms in Cantonese. “I’ve observed my younger trans friends using English-language terms,” says Wan. In academic dialogues on anti-discrimination or in the courts, Wan supports the use of all-inclusive terms such as SOGIESC (pronounced soh-gee-esque), which stands for Sexual Orientation, Gender Identity, Expression (for instance, cisgender or nonbinary), and Sex Characteristics (intersex, etc).

SOGIESC The United Nations recommends using SOGIESC because it is the most inclusive option.

聯合國建議使用 SOGIESC一詞，因為這是目前最具包容性的用法。

Sexual Orientation - 性傾向

Gender Identity - 性別認同

Expression - 性別表達

Sex Characteristics - 性別特徵

AUTUMN | W INTER 秋冬 2 0 2 0

L G B T I S N OT M E

“SOGIESC covers everyone,” says Wan. LGBT+ is more about community and identity, whereas SOGIESC is more neutral and has been recommended by global organisations like the United Nations to be used in human rights and anti-discrimination policy framework as a way to be more inclusive, adds Wan. MISSING THE MARK

While “LGBT” is often used as an umbrella term to refer to sexual and gender minorities, some critics like Wan feel that the term is not representative of the plethora of identities that exist within it. He compares it to saying you're an ethnic minority in Hong Kong, rather than introducing yourself as Indonesian, which is more precise and personal. In the same way, he says: “You wouldn’t refer to yourself as a gender or sexual minority,” but as your specific sexual or gender orientation. In some situations, such as in the case of transgender or intersexidentifying people, sexual and gender minorities should be identified as distinct groups. For instance, Wan encourages the usage of “LGB QQ TGNC” which separates the terms Lesbian, Gay, Bisexual; Queer, Questioning; and Transgender and Gender Non-Conforming.” “LGB QQ TGNC is really quite a liberal American term,” says Wan. “But I’ve seen people use it in Hong Kong because we don’t have such a term in Chinese.” He also suggests using more precise language, such as “gender diverse” and “gender expansive,” to describe transgender subgroups under the broader LGBT+ umbrella. The former refers to nonbinary or genderfluid people who show different expressions of gender identity, while gender expansive is used when someone’s gender is not “clearly expressed”, such as children who appear to be questioning or nonbinary. For JN Chien, a Hong Kong-Canadian cisgender gay man, umbrella terms like LGBT+ simultaneously aim for inclusivity yet homogenise the group. Generic terminology can potentially blur diversity, perpetuate stereotypes and lead to further alienation. “There is also tension among the loose coalition of people nominally included under the term LGBT+,” he says, noting the relative privilege that white cisgender gay men might have over people of colour and less prominent groups such as transgender, bisexual, lesbians, and non-binary identities. Such individuals can at times feel excluded or marginalised, whether due to their gender or faith, class, appearance or race. In fact, a 2012 survey of more than 600 LGBT+ individuals by Sheffield Hallam University in the UK, revealed that 48 per cent felt “somewhat” part of one or more LGBT+ communities, with many anecdotal examples of “unwelcoming and/or exclusionary” communities and spaces. Respondents also noted hierarchies within LGBT+ groups, who described the scene as “male-dominated and/or specifically focused on young gay men” with biases based on “ableism, ageism, biphobia, fatphobia, racism and transphobia.” 62

ARIANA

我不是LGBT

L G B T + 語言本土化

“

Awareness of LGBT+ terms doesn’t challenge the broader structures of power. 單是對LGBT+用語的理解，不足以對更宏大的權力結構造成挑戰。 JN CHIEN

「 LGB 」一詞最早於 80 年代在美國出現，而「 LGBT」則自 90年代起漸見普及；不過，儘管這一詞在其後不斷擴張以涵蓋更多族群，但對於哪個統稱最具代表性，以及最能支持所有性及性別小眾，各界似乎未有共識。目前，我們有 10多個用語可以考慮，包括《紐約時報》使用的 LGBT（意指女同性戀者、男同性戀者、雙性戀者、跨性別者）；英國左傾政黨愛用的 LGBTQQ（意指女同性戀者、男同性戀者、雙性戀者、跨性別者、酷兒、疑性戀者）；許多非政府組織及《Pink News》、《衛報》等報刊使用的 LGBTQIA（意指女同性戀者、男同性戀者、雙性戀者、跨性別者、酷兒、雙性人、無性戀者）等。 Ariana則使用 LGBT+，意指「 LGBT及相關社群」，以涵蓋所有性傾向及性別認同。然而，用語的選擇通常根據個別人士及其居住地區而定。舉例來說，印尼人以 LGBT代表性及性別小眾，卻使用俚語「lesbi」來稱呼女同性戀者。另一個例子是由女性「 wanita 」和男性「 pria」兩個字合併而成的「 waria」，代表印尼男跨女變性人的第三性別。 Wa r i a 在數個世紀前已經存在，比 1965 年精神科醫生兼作家 John F. Oliven提出「跨性別」（ transgender）還要早得多。在香港， LGBT+ 用語也在倡議者當中掀起熱烈討論，非政府組織「性別空間」創辦人溫澤仁就是其中之一。 41歲的溫澤仁是一位跨性男，他強調自己是 transgenderﾠ man ，而非 transgender male，因為前者著重性別角色，後者則認同自己具有男性的生理性別。溫澤仁也認為不該把性傾向及性別認同混為一談，因此不贊成使用 LGBT及 LGBTQIA等最常見的統稱。「我的看法是，性別認同是指你認為自己屬於哪一種性別（男性、女性、酷兒、跨性別者、非二元性別者等），而性傾向則是指對你有性吸引力的個人或群體的性別。」他又指，最恰當的用語選擇也是按情況而定的。由於廣東話沒有類似的特定用語，香港往往受到美國的 LGBT+文化影響，「我觀察到一些年輕的跨性別友人都會直接使用英文詞彙。」他說。至於用於反歧視及法庭的專業術語，溫澤仁支持使用涵蓋所有人的詞彙，如 SOGIESC（發音為 soh-gee-esque）。這一詞包括性傾向、性別認同、性別表達（例如順性別或非二元性別）及性特徵（例如雙性人等）。他又補充， LGBT+ 一詞更關乎社群及身分認同，而 SOGIESC 則較為「中立」，且已得到聯合國等國際組織認可，用於制定人權及反歧視政策，以包括所有相關人士。 AUTUMN | W INTER 秋冬 2 0 2 0

L G B T I S N OT M E

5 KEY TAKEAWAYS 文章五大重點 01

The term LGBT emerged in the US during the 1990s. LGBT一詞最早於 90年代在美國

出現

There are now dozens of acronyms, including LGBTQIA and LGBT+. 現在常見的首字母縮寫詞有數十個，包括 LGBTQIA及 LGBT+

Some feel that broad categorisations may homogenise sexual and gender minorities. 概略的統稱可能會令人難以區分性及性別小眾

Umbrella terms may also perpetuate the conflation of sexual orientation and gender identity. 統稱可能會使性傾向及性別認同永久被混為一談

Within the LGBT+ community, some minorities experience alienation and discrimination. 一些小眾會在 LGBT+族群中受到孤立及歧視

ARIANA

Though umbrella terms like LGBT+ may make it easier for the media, the general public, and advocates to spread a message of equality and empowerment, Chien argues that painting with such broad strokes does little to propel civil liberties forward. He refers to the institutionalised marginalisation of LGBT+ identities, such as the lack of right to marriage, or legal recognition of non-binary gender identities in many Asian countries. “Awareness of LGBT+ terms doesn’t challenge the broader structures of power that give and withhold recognition and rights [for these groups].”

我不是LGBT

缺少個別標記儘管「 L G BT 」經常被當作性及性別小眾的統稱，但溫澤仁等持相反意見者則認為這個用詞不能代表各種不同身分。他認為這就有如介紹自己是香港的少數族裔，卻不說自己是印尼人，而後者不但更清晰準確，也更加個人化；同樣地，你不會稱自己為性及性別小眾，但你會直接說出自己的性或性別傾向。在某些情況下，性及性別小眾人士應該被清晰地區分開來，例如跨性別者或具有雙性身分的人。溫澤仁建議使用「LGB QQﾠTGNC」，因為這個用語釐清了「女同性戀者、男同性戀者、雙性戀者」、「酷兒、疑性戀者」及「跨性別者、性別表現不一致者」等三個群體。「 LGB QQ TGNC 可以算是相當開放的美式用語。但我看到香港也有人使用，因為中文沒有類似的用語。」他解釋說。他也建議使用更明確的語言，例如以「性別多元化」及「性別拓展」來描述更廣泛的 LGBT+ 跨性別次群體。前者是指展現出不同性別身分的非二元性別或性別流動者，而後者則用於某人的性別未能「明確表達」時，例如性別存疑或非二元性別的兒童。來自加拿大的華裔順性別男同性戀者 JN C hien 認為， LGBT+ 這類統稱雖「以包容為宗旨」，卻同時使整個群體「同質化」。這些用語可能會模糊了多樣性，加深刻板印象，導致 LGBT+ 人士與社會更疏離。

他說：「通常被籠統地歸入 LGBT+ 群體的人，彼此之間亦存在某些緊張關係。」他又指，相對有色人種，以及跨性別者、雙性戀者、女同性戀者及非二元性別身分等較為弱勢的社群，順性別白人男同性戀者可能享有較多特權。這些弱勢社群可能會因為性別、信仰、階級、外表或種族，而感到被排斥或邊緣化。據英國 SheffieldﾠHallam 大學的 2012 年調查，在受訪的600多名LGBT+人士當中，有 48 ％的人感到自己「有點」屬於一個或多個 LGBT+ 社群，其中許多人表示曾遇到「不友好及/或具排他性」的社群及場所。受訪者也提到 LG BT + 群體中的階級分野，並表示 LGBT 社群由「男性主導及 / 或特別追捧年輕男同志」，並帶有基於「身心殘障、年齡歧視、雙性戀恐懼、肥胖恐懼、種族歧視及跨性別恐懼」等的偏見。儘管像 LGBT+ 這類統稱或有助於媒體、公眾及倡議者更容易傳遞平等及賦權訊息，但 Chien 認為，把多元而複雜的身分一筆帶過，對推動公民自由的發展助力不大。他又提到 LGBT+ 人士所承受的制度性邊緣化，例如沒有結婚權，以及許多亞洲國家或地區法律不承認非二元性別身分。「是否給予 LGBT+ 社群權利和認可，決定權在一個更宏大的權力結構，單是對 LGBT+ 用語的理解，不足以對其造成挑戰。」

PORTRAITS OF DIVERSITY

ARIANA

多元性別面面觀

PORTRAITS OF DIVERSITY

Every day, members of Hong Kong’s LGBT+ community face exclusion, harassment and inequality. We hear the personal stories of three individuals who overcame pain and adversity on their journeys to self-acceptance. 香港的 LGBT+ 社群每天都要蒙受排斥、騷擾和不公平的對待。三位 LGBT+ 人士向我們親述如何在接納自我的過程中克服痛苦和逆境。

多元性別面面觀

A S T O L D T O 筆錄

Crystal Tai

P H O T O G R A P H Y 攝影

Karma Lo and Krollfilm

AUTUMN | W INTER 秋E冬R 22002 SUMM 2 00

Joanne Leung 梁詠恩

KROLLFILM

PORTRAITS OF DIVERSITY

fter years of questioning her identity, Joanne Leung realised she was a trans female lesbian in her 40s. Today, the 53-year-old politician and author of “The Book of Transgender in Hong Kong,” a guidebook for trans people, is one of the city’s best-known trans advocates. She shares her story:

經

“From the age of six, I knew I was different. That year, I started thinking of referring to myself as a girl. I enjoyed borrowing my mom’s and my sister’s clothes because I wanted to become a woman. But as I got older, I learned this was unacceptable. I grew up in the ‘60s and ‘70s, when Hong Kong society wasn’t as progressive. Before the age of 40, I tried to repress my feelings. I hid who I was for decades. When the internet started gaining popularity around 2000, I researched crossdressing and found communities in Hong Kong. It was then that someone told me I was not a crossdresser [someone who dresses in ways normally associated with the opposite sex] but transgender [someone whose gender identity is different from the sex they were assigned at birth]. I explored this idea and connected with other trans people in Hong Kong. Through my research and talks with others, I finally understood that I was trans. I told some of my close friends and, at first, they were accepting, but then some told me that it wasn’t okay. I became severely depressed, but I continued to identify as trans. I tried to commit suicide four times during this period, due to the lack of acceptance I felt from my friends and peers.

「自六歲起，我就知道自己跟別人不一樣。那時，我想過告訴別人我是女生。我喜歡穿媽媽和妹妹的衣服，因為我想成為女生，但長大後，我才知道這是不被接受的。我成長於六、七十年代，當時香港社會仍然相當保守。 40歲之前，我一直壓抑自己的感覺。我把自己隱藏了數十年。當互聯網在2000年左右興起時，我上網搜尋關於易服的資料，結果找到了香港的性小眾社群。當時有人告訴我，我不是易服者（指穿著被視為另一種性別服裝的人），而是跨性別者（指性別認同與出生時被指定性別不同的人）中的變性慾者。我進一步探索這個概念，並接觸了其他在香港的跨性別者。透過研究和與他人交談，我終於明白到自己是改變生理性別的跨性別者。我將這件事告訴了幾位知己，起初他們表示接受，但後來有些人說他們接受不來。我變得非常抑鬱，但我仍然認為自己是跨性別者。在這期間，由於缺乏朋友和同路人的支持，我曾經四度嘗試自殺。

ARIANA

過多年自我質疑，梁詠恩到了 40多歲才確定自己是跨性別女同志。如今 53 歲的她是一位政治人物、跨性別系列小冊子《是非男女》的作者，也是香港最著名的跨性別社運人士之一。她與我們分享她的故事：

多元性別面面觀

At an art workshop for the public in 2007, a reporter from Next Magazine asked me to do an interview. I naively said yes – thinking that not many people would read it. Later, however, I realised my mom would probably read it and go into shock. At that point, I hadn’t come out to her yet. A week before the interview was scheduled to be published, I told my mom that, my whole life, I had wanted to become a woman. She didn’t react too poorly, but she did ask me if I wanted to undergo sex reassignment surgery. I actually hadn’t thought about it until that moment. Then she asked me, like a typical mom: ‘Will it be expensive?’ I thought things would be okay because my mom knew the truth. But after the interview was published, a family member told me that my mom had cried after some acquaintances asked her if that was really me in the story. That was painful to hear, because it hurt my mother. In 2009, I finally decided to have male-to-female sexual reassignment surgery including a penectomy – to remove my male genitalia – vaginoplasty [vaginal construction], and breast augmentation in Hong Kong. I also changed my Hong Kong Identity Card from male to female. Before my surgery, I had already started advocacy work to support the trans community. In 2008, I founded the Transgender Resource Center, a support centre where we provide counselling for trans people. I was surprised when passersby stopped to learn about it – aunties holding bags of groceries from the wet market would come by and say, ‘This is a good service.’ Twenty to 30 years ago, few people knew what LGBT+ was. These days awareness has increased. In the early 2000s, when I first started dressing trans, shop-owners would chase me down the street, shouting that they wouldn’t take my business.

“

We’ve come a long way, but it’s still not enough.

KROLLFILM

我們已走過漫漫長路，但仍然不夠。

2007 年，在一個藝術工作坊上，一位《壹週刊》記者要求採訪我。當時我心想應該不會有太多人看到報導，所以爽快地答應了。不過，後來我轉念一想自己尚未向母親出櫃，所以擔心母親可能會因為看到報導而被嚇倒，於是我在訪問出街前一個星期告訴她，成為女人是我這輩子的願望。她的反應沒有很負面，但她也問我是否想要進行性別重置手術。其實那時候我一直沒有認真考慮過這件事。然後她問了一個一般母親都會問的問題：『手術會不會很昂貴？』我以為母親知道真相就沒事了。但訪問出街後，一位家人告訴我，有人向母親求證報導上的人是否真的是我，結果她哭了。我聽了很難過，因為我覺得我傷害了母親。 2009 年，我決定在香港進行男變女性別重置手術，包括陰莖切除術、陰道成形術和隆胸。我也將香港身分證的性別從男性變更為女性。進行手術之前，我已經開始了為跨性別人士爭取權益的工作。我在 2008 年創立跨性別資源中心，這是一個為跨性別人士提供輔導的支援中心。曾經有一些剛去完街市、手上還提著菜籃的中年婦女停下來了解我們的服務，並說：『這個服務不錯。』這使我相當驚喜。 AUTUMN | W INTER 秋冬 2 0 2 0

KROLLFILM

PORTRAITS OF DIVERSITY

Since I came out, it has become acceptable to be an LGBT+ politician, celebrity or public figure, but many people won’t accept someone LGBT+ as a coworker, friend or family member. The city’s lack of antidiscrimination legislation for LGBT+ could harm a lot of people, since they may not be able to get a job due to their sexuality or gender identity. I am not the only trans politician in Hong Kong. Robin Bradbeer, a UK-born robotics engineer became the first trans woman politician several years ago. However, since she is an English-speaker, she did not raise as much attention with the local media as I did, as a Chinese trans woman. It’s not easy for trans people to come out in society – and not many people have the opportunity to become politicians. Society has improved, and we’ve come a long way, but it’s still not enough.”

ARIANA

二、三十年前，很少人知道甚麼是 LGBT+。現在人們在這方面的意識已大為提高。我記得當我在 2000年代初開始嘗試作跨性別打扮時，商店老闆會把我趕出去，說他們不做我的生意。從我出櫃那時起，大家已經比較接受 LGBT+ 政治人物、名人或公眾人物，但仍有許多人無法接受同事、朋友或家人是 LGBT+ 。這個城市缺少保障 LGBT+ 社群的反歧視法案，這令許多人的權益受損，他們可能會因為性傾向或性別身分而找不到工作。我並不是香港唯一的跨性別政治人物。來自英國的機械人工程師RobinﾠBradbeer幾年前成為首位跨性別女政治人物。然而，因為她是英語人士，所以沒有像作為華裔跨性別女性的我如此受到本地傳媒注意。跨性別人士不容易融入社會，有機會從政的人更是少之又少。我們已走過漫漫長路，現在社會進步了，但仍然不夠。」

Alvin Cheung 張煦峰

C O U R T E S Y O F A LV I N C H E U N G

多元性別面面觀

social worker specialising in family services, Alvin Cheung came to accept himself as a gay man in 2007 after undergoing a year and a half of conversion therapy. The 35-year-old explains how he overcame homophobia, religious conflicts and depression:

張

“I grew up in a very religious Christian home and school. I attended church from a young age, and tried to be obedient, hardworking – always striving for social approval and good grades. Since childhood, I started to feel attracted to other boys at school. I couldn’t tell anyone because I was in denial. In high school, some of these boys found me weird and different. They would avoid me, and it hurt a lot. Thinking back, I grew up in a homophobic environment, and I internalised much of the prejudice. In university, I confessed I was gay to some of my straight male friends. They told me that I should try conversion therapy [the practice of using religion and psychology to change one’s sexual orientation] led by a church-linked group to ‘cure’ myself. In 2005, at the age of 21, I began conversion therapy which consisted of both private and group counselling sessions. First, my counsellors advised me to avoid certain sexual behaviours and thoughts, and to suppress my sexual attraction towards men. Secondly, I had to build up my masculinity in the heteronormative sense, which they believed God wanted all men to embody. For this, I asked my friend to teach me how to play basketball like a man.

「我在虔誠的基督教家庭和學校成長，從小就定期去教會，而且總是要求自己服從、勤奮，努力爭取社會認可和優秀成績。自小學起，我已開始被學校的男同學吸引。我無法告訴任何人，因為我不願意相信這個事實。有些男同學覺得我很奇怪，他們會迴避我，這讓我非常痛苦。回想起來，生長在恐懼同性戀的環境下，我不知不覺內化了這些偏見。讀大學時，我向一些異性戀朋友坦承自己是同性戀。他們建議我去接受由教會團體舉辦的性傾向改變治療（利用宗教和心理學等方式改變一個人的性傾向）以『治癒』自己。 2005年我21歲，開始接受個人和小組輔導等治療。首先，輔導員建議我避免性行為和產生相關的思想，並且壓抑我對男性的性渴望。其次，我必須為自己塑造符合異性戀常態的男性氣概，他們認為上帝希望所有男性表現出這樣的行為舉止。所以我請朋友教我如何像男人一樣打籃球。

煦峰是一名從事家庭服務的社工，經歷了一年半性傾向拗直治療後，他在 2007 年接受自己是男同志。 35 歲的他向我們訴說如何克服同性戀恐懼、宗教衝突和抑鬱症：

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PORTRAITS OF DIVERSITY

第三，我必須與男性發展所謂的健康、柏拉圖式 Third, I had to develop so-called healthy, platonic relationships with 的關係。最後，我必須說出自己的成長經歷，好讓 men. And finally, I had to share my history, so the counsellors could link 輔導員把我的同性戀傾向牽扯到創傷或家庭問題。 my homosexuality to trauma or family issues. 這些治療嚴重影響了我的健康和生活。每次 The experience had a serious impact on my health and life. I would 我夢見男人，醒來後都會感到無比內疚。後來我 dream about men and feel so guilty. In time, I learned to control my 學會控制自己的思想及夢境，摒除自己的慾望和 thoughts, to eliminate my desires. For several years, I did not dream. 『不良念頭』。好幾年，我沒有再做夢。 The side effects of denying who I was were terrible. I would wake 自我否定令我經歷了可怕的副作用。早上醒來， up in the morning shaking with heart palpitations. I couldn’t focus on 我會因心悸而全身顫抖。我無法專心學習。 my studies. I had promised myself I would try five years of conversion 我原本承諾自己接受五年性傾向治療。但僅僅一 therapy. But after a year and a half, I broke down. I was depressed, had 年半，我就崩潰了。我患上抑鬱症及重度焦慮症， severe anxiety and had to take medication for both. 必須服用多種藥物。 My counsellors told me conversion therapy wasn’t about changing 後來，輔導員告訴我，性傾向治療的目的並不是 my sexual orientation from gay to straight, it was about becoming a true 要把我從同性戀轉變為異性戀， Christian. ‘It’s a lifelong process,’ they 而是要讓我成為一名真正的基督 said. ‘After you die, God will tell you if 徒。他們說：『這是一輩子的過 you have succeeded.’ 程。死後，上帝自會告訴你成功 One of my counsellors was in a 改變了多少。』 heteronormative marriage and had a I would dream about men 一名輔導員向我承認，雖然 son, but he confessed to me that he 他已進入了異性戀婚姻並育有一 was still attracted to men. It was then and feel so guilty. 子，但仍然被同性吸引。那時我 that I realised that my sexuality wasn’t 才意識到自己的性傾向根本不能 something that could be ‘cured’. 每次我夢見男人，被『治癒』。 During this process, my mother 醒來後都會感到無比內疚。在治療期間，母親接受了我的 came to accept me as gay because she 同性戀身分，因為她不希望我繼 didn’t want me to continue struggling, 續痛苦或產生自殺的念頭。她鼓 or to develop suicidal thoughts. She 勵我觀看 LGBT+ 友好的電視節目，並與我談論一 encouraged me to watch LGBT+ friendly TV shows and would talk to me 些已經出櫃的同志名人。 about celebrities who were openly gay. 2007 年，我結束性傾向拗直治療，然後去社工 In 2007, I left conversion therapy. I studied social work and 及碩士學位，以及很多輔導課程，並且重新建立自 counselling for my postgraduate degrees and worked on rebuilding 我認同。在私人生活和作為社工的職業生涯中，我 myself. I am openly gay in my personal life, as well as in my career as a 都公開了自己的同志身分。 social worker. 自出櫃以來，我的生活有了極大改善，不僅因為 My life has improved drastically since I came out, not only because I 我可以做回自己，還因為上司分派我處理 LGBT+個 can be myself, but also because my supervisors assign me LGBT+ cases 案，讓我有機會幫助同路人。不過，對我來說，出 where I can help others. But for me, coming out is a lifelong process. 櫃並不是一勞永逸的事，而是一輩子的過程。我已 It’s not something you do just one time. I have come out more than 100 經不止 100 次向朋友、同事和透過社交媒體出櫃。 times to friends, colleagues, through social media posts... 香港在過去這 10 年來已經開放了許多。 LGBT+ I think Hong Kong has become more open in the past 10 years. Through 社群每年舉辦的音樂會、大型嘉年華『一點粉 social events like concerts, Pink Dot [an annual LGBT-organised pride 紅』，以及香港同志遊行等社會運動，均提高了 event] and the Hong Kong Pride Parade, the public is more accepting. 社會大眾的接受程度。不過，我仍有一些顧慮， However, there are still things I have to consider: Should I bring my 例如是否應該帶男友出席家庭聚會？如何向不常 boyfriend to a family gathering? How do I tell relatives who I don’t see 見面的親戚出櫃？ often that I am gay? 我內心仍然充滿恐懼，我相信許多 LGBT+人士也 I still have a lot of fear inside – I think many LGBT+ people feel the 有相同的感覺。他們會擔心社會的批判和偏見。現 same. They fear society’s judgment and prejudice. Today, I no longer 在我不再稱自己是一個傳統的基督徒，但我相信普 consider myself a traditional Christian, but I do believe in universal love. 世大愛。我認為神的包容超乎人們的想象。畢竟， I think God is more accepting than people think. After all, he gave us 衪賜予我們多元性向與性別。」 sexuality and diversity.”

“

ARIANA

KARMA LO

多元性別面面觀

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Small Luk 陸月明

s Hong Kong’s only intersex advocate, Small Luk is known in the community as “Sai Sai Lo See,” or Small Teacher. The 55-year-old was born with both female and male reproductive organs, due to a genetic condition. She campaigns on behalf of intersex individuals – those who are born with reproductive organs that don’t fit typical definitions. She shares her journey: “When I was born, my parents and doctors noticed straight away that my genitals looked a little bit male, but not completely. I had a very small penis, and the structure wasn't normal. The doctors told my parents, “Small is a unique boy,” and gave me a male birth certificate and Hong Kong Identity Card (HKID). Growing up, I was raised as a boy, and my parents would bring me to hospital to fix my ‘problems’ and undergo operations for reshaping my penis. I had over 20 genital surgeries between the ages of eight and 13. At the time, I believed that I had a disease because this was what I was told. But I also felt very confused, because unlike my peers, I could not use the urinal and could only pee sitting down. I didn’t understand why they told me I was a boy when I had to use the toilet like a girl.

ARIANA

KARMA LO

PORTRAITS OF DIVERSITY

人

稱「細細老師」的陸月明是香港唯一的雙性人權益倡議者。現年55歲的她因染色體異常，出生就同時擁有男性

和女性的生殖器官。多年來，她一直為出生性別無法定義的雙性人爭取權益。她跟我們分享這一路走來的經歷：「當我出生時，我的父母和醫生立即留意到我擁有肖似卻又不全然是男性的生殖器官。我的陰莖很小，且結構不正常。醫生跟我的父母說：『他是個很特別的男孩。』然後給我一張男性的出世紙和香港身分證。從小到大，父母把我當作男孩養育，為了解決我的『問題』，他們帶我到醫院進行陰莖重整手術。我在8至13歲期間進行了20多次外生殖器手術。那時我以為自己生病了，因為大人都這樣告訴我。我也感到非常困惑，因為我不能像同齡男生那樣站著小便，只能坐著。我不明白為甚麼大人說我是男生，但我卻只能像女生那樣使用廁所。直到很多年之後，我才知道自己是雙性人。

多元性別面面觀

I didn’t know I was intersex until many years later, in my 30s, 我在 30 多歲時去做身體檢查，他們發現我的體內有 when I went for a medical check-up during which they found a set 一組發育不全的女性生殖器官，並診斷我患有『雄激素不敏感綜合症』。醫生建議我做陰莖切除術或 of undeveloped female reproductive organs inside my body. That’s when I was diagnosed with partial androgen insensitivity 切除一切男性生殖器與腺體，因為雄激素不敏感綜 syndrome. Doctors recommended that I have a penectomy – 合症可能會導致這些器官癌變。手術後，我必須將身分證性別從男性變更為女 or removal of my male genitalia – because partial androgen insensitivity syndrome could lead to cancer in those areas. After I 性，因為香港法律規定性別是根據生殖器官而定， had surgery, I had to change my HKID from male to female and, 所以我依法成為女性。多年來我努力嘗試當個男人，卻從來無法達到 based on Hong Kong law, I would be legally female based on my 人們的期望。身分證改為女性 remaining sex organs. 後，我的外表和行為舉止，似 I had tried for years to meet 乎也不符合人們心目中對女性 people’s expectations of what it meant 的期望。 to be male, but I never fit. After my 我從來沒有告訴父母我是 HKID changed to female, I didn’t 一個雙性人，因為我擔心如果 Today, when someone seem to meet people’s expectations of 我不再是他們的『兒子』， what it meant to be female, either, in asks about my gender, 他們會非常難過。我母親早已因 terms of my appearance and general I say: I am intersex. 為自己誕下一個不正常的兒子而 behaviour. 深感自責。她認為這是她的錯。 I didn’t tell my parents I was intersex 現在，如果有人問起我的完成陰莖切除術之後，父母 until after my surgery. I worried if I 性別，我會說我是來醫院探望我，那時我才向 were no longer their ‘son,’ they would 他們坦白。母親明白我是為了 become depressed. My mom already 雙性人。健康才出此下策，但父親卻完 felt guilty because she thought she had 全無法接受。因為我是家中長 given birth to an abnormal son. She 子，所以他認為我背叛了他 thought it was her fault. After the penectomy, my parents visited me in the hospital, 們，就像放棄了家庭責任一樣。那時父母要求我不要告訴任何人，因此我會以男 and I told them. My mom understood it was for health reasons, but my father wasn’t able to accept it. He felt as though I was 性打扮出席中秋節或農曆新年等家庭聚會。母親告誡 betraying them since I was their first-born son – like I had given 我說：『永遠不要讓你的弟弟妹妹知道這件事。』我很沮喪，因為小時候我無權選擇自己的性 up my responsibilities towards our family. At the time, my parents asked me not to tell anyone. So during 別。現在我成年了，卻仍然無法拒絕切除生殖器 events like Mid-Autumn Festival or Chinese New Year, I would 官的手術，也無法阻止政府將我的合法身分從男 present as male. “Don’t ever let your little brothers or sisters know 性改為女性。手術前我與女性約會，現在我仍然被女性吸引。 about it,” my mother said. I was frustrated because, as a child, I didn’t get to choose to be 我本來是『異性戀者』，現在由於身分證上的性別 male. And now, as an adult, I couldn’t refuse the genital removal 變成女性，而我的性傾向卻沒有改變，我被迫成為 surgery, and couldn’t stop the government from changing my 女同性戀者。這令我很沮喪。我不再像年輕時那樣埋怨父母。隨著年歲漸長， legal status from male to female. Before my surgery, I mainly dated women, and today I am still 我逐漸了解他們也是這個嚴苛社會體制下的受害 primarily attracted to women. What is frustrating is that before I 者。我知道自己不是唯一忍受痛苦的人。父母很愛 was ‘heterosexual’ and now, I must identify as a lesbian because of 我，當我在手術中哭泣時，他們也在垂淚。我明白 the gender on my HKID card and how that corresponds with my 由於我不是社會眼中的普通孩子，他們也很難熬。身為一名註冊社工和註冊中醫師，我在 2011 年開始 sexual orientation, which has always been the same. It is frustrating. I don't feel angry at my parents like I did when I was younger 為雙性人爭取權益。自從成為雙性人社運人士之後， anymore. As I got older, I slowly came to understand that they 大約有 11 個香港人向我求助，說他們也是雙性人。在剛開始的幾年，我告訴所有人，我是一位關注 were also victims within our rigid social system. I realise that I wasn’t the only one suffering. My parents loved me – when I 雙性人人權的中醫師。直至 2 0 1 5 年，我有幸在曼 cried during my surgeries, they also cried. I understand what 谷舉行的聯合國『亞太區 L G B T I 人權與健康區域對 they had to go through because I was not a normal baby in the 談』會議中代表雙性人發言。這是我首次以雙性人身分公開講述自己的經歷。 eyes of society.

“

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PORTRAITS OF DIVERSITY

As a social worker and a licensed traditional Chinese medical doctor, I began working as an intersex advocate in 2011. Since I became an intersex advocate, around 11 people in Hong Kong have reached out to me to say they too are intersex. During the first few years, I told everyone I was a medical expert concerned about intersex human rights. But in 2015, I had the chance to speak on behalf of intersex people at a United Nations’ Regional Dialogue on Rights and Health in Asia and the Pacific conference in Bangkok. It was the first time I came out and spoke about my personal experiences as an intersex person. Intersex people are not free to choose their own lives in Hong Kong. Our parents and doctors tell us we are sick and bring us to hospitals as children. We don’t have the right to refuse. This is why I am an advocate for the intersex community. It’s difficult and lonely, but I hope my work will help society understand that intersex people are just like everyone else – we have more in common than the sum of all of our differences. With my long hair and bone structure, my appearance is not very masculine. But nor am I a beauty, or a modern-looking lady. In most people’s eyes, I am somewhere in between. Why must I declare myself male or female? Today, when someone asks about my gender, I say: I am intersex.”

COURTESY OF SMALL LUK

香港的雙性人無法自由選擇自己的生活。小時候，父母和醫生都說我們生病了，帶我們去醫院，我們無權拒絕。這是我成為雙性人社群倡議者的原因。這項工作困難而孤獨，但我希望幫助社會理解雙性人跟其他人一樣，我們之間的共通點遠比所有差異的總和還要多。由於我蓄長髮、體型纖瘦，所以看起來不太男性化。但我也稱不上是美女，或時髦女性。在大多數人眼中，我介乎男女之間。為甚麼我必須表明自己是男性或女性？現在，如果有人問起我的性別，我會說：『我是雙性人。』」

ARIANA

HEARTS 理智

LGBT+ acceptance should be taught during children’s formative school years, but Hong Kong’s sexual education system often falls short.

接受LGBT+的觀念應從幼兒時期開始培養，但香港的性教育課程卻嚴重不足。 WORDS 文

Crystal Tai

PHOTOGRAPHY

ARIANA

攝影 Karma Lo

與感情

J E R RY WA N G

MINDS

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HEARTS & MINDS

hen she was two years old, Hung Hung* announced that she was a boy. Open-minded, her parents allowed her to play with boys’ toys, cut her hair short, and wear what she liked. But her mother, Wong* felt it was “too early to say that she identifies as a trans person,” choosing instead to describe her daughter as “gender-diverse.” While Wong could easily manage these decisions at home, she realised that Hung Hung was likely to face challenges at school. The first test came when the four-year-old had to try on school uniforms. Standing in the lobby of her local Chinese-language elementary school, Hung Hung pointed to the rack of clothes and asked to wear the boys’ style. When Wong asked the principal whether her daughter could wear trousers instead of a skirt, he said no. Hung Hung expressed disappointment, but her mother explained they had to follow the school’s rules. “It was a chance to explain to my daughter that, sometimes, you don’t get what you want,” Wong says. “We should fight for what we believe in, but if it doesn’t work out, we should still follow the rules.” Now six, Hung Hung has a fluid gender identity: She uses female gender pronouns and is active and rambunctious “just like a little boy” might be expected to behave, Wong says. But as a gender-diverse child, Hung Hung is growing up in a system that may not recognise or accept her unique identity. When it comes to education, Hong Kong has an enviable reputation. According to Pearson's 2014 Global Index of Cognitive Skills and Educational Attainment, the region ranked fourth in the world behind South Korea, Japan and Singapore. While the city’s demanding curriculum produces a stream of successful graduates, LGBT+ and sex education advocates often criticise the system for being rigid and narrow in scope when it comes to covering sex education, diversity and human rights – topics which experts believe should be taught from a formative age.

ARIANA

早

在兩歲時，恆恆*已宣稱自己是男生，幸而她的父母思想開放，容許她玩男生的玩具、剪一頭短髮、穿自己愛穿的衣服。她的母親黃女士認為，現在說她是跨性別為時尚早，所以選擇以「性別多樣化」來描述女兒。雖然恆恆可以在家中無拘無束地表達自己，但黃女士也預料到，一旦女兒進入校園，考驗便會接踵而至。恆恆四歲的時候，在一間本地中文小學試穿校服，當時她指著衣架說要試穿男生的校服。黃女士問校長女兒是否可以穿褲子，但校長說不行，一定要穿校裙。看到恆恆失望的表情，黃女士耐心地向她解釋學生必須遵守校規。「我正好利用這個機會讓女兒明白世事不能盡如人願，我們當然要為自己的信念奮鬥，不過如果未能成功，就應該遵守規則。」她說。現在恆恆已經六歲，是一位性別流動者，黃女士說女兒會以女性代詞來形容自己，但她個性活潑魯莽「有如小男孩」。身為性別多樣化的兒童，恆恆必須在一個未必能夠理解或接受她獨特身分的社會環境中成長。香港的教育質素一向聲譽卓著。根據 Pearson於 2014 年發表的全球認知能力及教育程度指數，本港的教育程度及認知能力排名全球第四，僅次於南韓、日本及新加坡。至於性教育，以及多元性和人權教育，儘管已有不少專家提出應在啟蒙年齡開始，但香港在這方面仍然停滯不前，因此經常被 LGBT+及性教育倡議者批評為僵化、目光狹隘。香港教育大學的特殊教育與輔導學系副教授郭勤就是其中一位批評者，她認為性教育內容應該涵蓋 LGBT+議題，「性教育並不只是跟性行為或預防愛滋病等性傳播疾病有關，也應包括人權、價值觀、平等及多元性。」

理智與感情

One vocal critic is Diana Kwok, an associate professor in the Department of Special Education and Counselling at the Education University of Hong Kong, who believes LGBT+ issues should be covered within the broader sex education framework. “Sex education is not just about sexual behaviour or the prevention of HIV and other sexually transmitted diseases,” says Kwok, who passionately contends that sex education should include “human rights, values, equality, and diversity.” Kwok cites her own children, now aged 13 and 18, as examples. “Starting from when they could talk, we began discussing sex education,” she says. “We have gay and lesbian friends who have children, so we talked about how families can consist of two parents, just a [single] mum or dad, another family member, or even two mothers or two fathers in a relationship together.” More importantly, Kwok says sex education should be extensive and taught “as early as possible.” A REPRESSED CURRICULUM

Hong Kong’s sexual education curriculum has not been updated since the handover from British to Chinese administration in D I A N A K W O K 郭勤 1997. And over the past two Education University of Hong Kong decades, the government has 香港教育大學 continued to issue the same set of loose guidelines to schools as a reference for educators that “should not be regarded as a curriculum guide.” Critics of the guidelines, such as Kwok and local former legislator Ray Chan, argue that the current materials neglect important terms such as “gender equality” and “gender identity,” including only brief mentions and unclear definitions. The Hong Kong government’s 2018 information note on the subject mentions “transgenderism” in passing and refers just twice to the term “human rights.” During a government panel held in 2018, Chan said he believes the guidelines mischaracterise non-binary gender identities as “a choice” rather than innate identity. According to sex educators like Kwok, it is not just children who are in need of guidance; parents also need help. Kwok, who has worked with parents whose elementary or secondary school children identify as LGBT+, believes that schools need to provide more support in this area, specifically “concrete, up-to-date information” on the concepts of sexual orientation, gender dysphoria, and diverse identities.

她以自己兩名分別為 13 歲和 18 歲的子女為例：「在他們牙牙學語時，我已經開始向他們灌輸性教育。我們有些男或女同志友人也育有子女，所以我告訴他們一個家庭可以有一對父母、只有一個（單親）媽媽或爸爸或其他家庭成員，或是有兩個母親或兩個父親。」郭教授指出，性教育應該全面而且「越早越好」。課程避重就輕

香港教育署於 1997年編訂的《學校性教育指引》沿用至今一直沒有修訂。過去 20 年來，政府持續向學校提供這一套不夠嚴謹，而且「不應被視作一般學科的課程指引」的教學指南給教育工作者參考。郭勤及前立法會議員陳志全等人批評，目前的教材僅簡略提及「性別平等」及「性別認同」等重要字詞，定義亦不夠清晰。香港立法會在 2018年發佈的性教育資料摘要僅提及跨性別行為一次，人權這個字詞則只在正文中出現過兩次。在 2018年的立法會小組討論中，陳志全指出，該指引誤將非二元性別描述為「一種選擇」，而非與生俱來的性別認同。郭勤曾協助小學或中學的 LGBT+學生家長，她觀察到，除了兒童需要引導，父母也需要幫助，而學校必須在這方面提供更多支援，尤其是針對性傾向、性別焦慮及多元性別身分的「具體和最新的資訊」。例如，郭勤說兒子讀小學時曾向她詢問每年 11 月舉行的香港同志遊行，「當時我們談到一些同性戀朋友不被社會認可。他們需要發聲，而且應該獲得與他人一樣的權利。」不幸的是，許多學校經常因為顧慮被保守家長或宗教團體投訴，因此無法或不願意為家長和學生提供這方面的明確指引。郭勤說：「由於英國殖民者多半是基督徒或天主教徒，因此香港的教育制度深受宗教影響。香港有些強烈反對同性戀的團體冒充宗教團體，每當我們討論 LGBT+教育或議題時，這些團體往往會有很多意見。」囿於法律因素，她並未透露這些團體的名稱。

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HEARTS & MINDS

For instance, when Kwok’s son was in primary school, he asked her about the annual Hong Kong Pride Parade, which takes place every November. “We talked about some gay and lesbian family friends who were not being recognised in society. These groups need a voice and should be considered equal to others,” she says. Unfortunately, many schools are unable or unwilling to offer parents and students clear guidance on these issues, often for fear of fielding complaints from conservative parents or religious groups. “With British colonialism came Christianity and Catholicism, so the education system here is influenced by religion,” says Kwok. “There are active antigay groups in Hong Kong pretending to be religious groups, and every time [we] discuss LGBT+ education or issues, these groups become extremely vocal.” Kwok declined to name these groups for legal reasons.

PINK v BLUE 粉紅色 V S 藍色 A short history of children’s gendered colours and toys. 兒童的性別顏色及玩具的現代歷史。 1600s

While boys and girls wear blue and pink indiscriminately, pink is considered a more masculine colour. 男童、女童皆穿著粉紅色和藍色，但粉紅色被視為男性化的顏色。 1890S-1910S

Toymakers begin colour-coding products in the Sears catalogue in hopes of increasing sales. 玩具製造商Sears在產品目錄中開始用顏色區分玩具適合哪一個性別的兒童，希望藉此提高銷量。

A C C E S S TO I N F O R M AT I O N 1920S-1960S

Vincy Chan, a 28-year-old transgender, non-binary singersongwriter and trans activist who uses the pronoun ‘they’, grew up in such a system. They attended two Chineselanguage Anglican girls’ schools in Hong Kong until Form 6, when they switched to an international school. In their local secondary school, Chan says many of their classmates identified as gay or bisexual. “In high school, there were a lot of people who were dating. You’d always be talking about who was a tomboy and stuff like that,” says Chan. “Our teachers wouldn’t address it and staff didn’t talk about it. In general, you had to be polite, ladylike, like you were a woman of the future.” While Chan knew they were part of the LGBT+ community from a young age, it wasn’t until they graduated from university that Chan more specifically identified as transgender and non-binary (a person who does not identify as exclusively male or female). “There were moments in my primary and secondary years where I felt like I was doing this woman thing wrong, but I just couldn’t put it into words. Now that I think back on it, I’m like, of course, I’m trans.” Chan says they didn’t know any transgender people until they went to college, even though they attended an international secondary school for Form 6 and 7. “In college, I had a lot of classmates who identified as trans and they were very vocal about it.” It was during this formative period that Chan began to discover books about gender and different forms of gender expression including Ivan Coyote’s Tomboy Survival Guide. “[It’s] about having access to free information. Personally speaking, I wish there had been more information out there [when I was growing up in Hong Kong].”

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Toys are commonly marketed according to “girls” or “boys” categories. 針對女生及男生推出不同種類的玩具。 1970S

Second-wave feminism and the counterculture movement reverse trends, with less than 2 per cent of toys being gendered. 第二波女性主義及反文化運動逆轉了這個趨勢，性別區分的玩具僅佔總產量不足2%。 1984

With the deregulation of children’s TV programming in the US, gender becomes a differentiator for toys advertised on television. 隨著美國兒童電視節目取消管制，電視玩具廣告的性別差異越來越明顯。 1995

Gendered toys make up 50 per cent of the Sears catalogue. 性別區分的玩具再次在Sears的產品目錄上佔50%。 2012

Lego creates its first-ever Lego Friends line for girls, while other toymakers release girls’ toys in a wider variety of colours. 樂高首次推出女孩版本的樂高好朋友系列，其他玩具製造商亦推出更多不同顏色的女生玩具。 2019

American toymaker Mattel, which produces the Barbie doll, releases its first-ever gender-neutral doll. 生產芭比娃娃的美國玩具製造商美泰，首次為性別流動兒童推出性別中立玩具。

理智與感情

V I N C Y C H A N 陳韞 Writer, artist, musician and transgender activist 創作歌手兼跨性別倡議者

資訊得來不易

28歲的非二元性別創作歌手兼跨性別倡議者陳韞就是在這樣的社會背景下成長，曾先後就讀兩所香港的聖公會中文女子學校，在中六和中七轉讀國際學校。陳韞憶述，這兩間女子學校有不少同性戀或雙性戀的學生。「很多學生在中學時期已經開始拍拖。大家總是在討論誰是 TB （指比較男性化的女同性戀者）之類的話題。我們的老師不理會這些事情，其他教職員也不會說甚麼。一般來說，老師只在乎我們是否有禮貌，舉止是否像個淑女，表現出時代女性的風範。」陳韞自小就知道自己是 LGBT+族群的一分子，但到了大學畢業後才確定自己是跨性別及非二元性別（指性別認同不是男性或女性）人士。「我在小學和中學時期已經覺得自己生為女兒身是一件錯事，卻有口難言。現在回想起來，我是跨性別，當然會覺得不對勁。」陳韞也是在大學才首次認識到其他跨性

別人士，「在那裡，很多跨性別的同學都勇於表達自己。」在大學求學期間，陳韞開始接觸有關性別表達的書籍，如 Ivan Coyote 的《 Tomboy Survival Guide》。「重點在於獲得相關資訊的自由。以我個人而言，我希望（我在香港成長時）有機會得知更多資訊。」另一個問題是語言限制，陳韞觀察到，英文和中文資訊的數量有極大差距，「我認識很多以中文為母語的香港跨性別人士，他們都說，有關這方面的中文資訊相當難找。」雖然跨性別兒童及青少年難以在校園中取得可靠資訊，但陳韞表示，時下青少年可以透過社交媒體得知 LGBT+的相關訊息。「許多人利用 Instagram及 Facebook等社交媒體記錄自己的人生歷程及找尋性別認同。相比我成長的年代，現在大家可以更早理解自己。」強化支援系統

對於許多 LGBT+ 兒童來說，家庭及學校的支持仍然是遙不可及。 Geoff Wheeler 是位於馬鞍山的私立國際學校啟新書院的中學部副校長，負責校內的學生福利計劃。與香港其他學校不同， AUTUMN | W INTER 秋冬 2 0 2 0

HEARTS & MINDS

GEOFF WHEELER Vice-Principal, Renaissance College 啟新書院副校長

Another issue when it comes to access is language, Chan says. “I can see a huge discrepancy between the amount of English- versus Chinese-language information. I know quite a few trans-identifying Hongkongers whose first language is Chinese, and for them, it’s a lot harder to find information.” Despite the lack of reliable sources for transgender children and teens in schools, Chan says that many young people today can learn about LGBT+ issues through social media. “Instagram and Facebook are full of accounts with people documenting their journeys and figuring out their identities. Compared to when I was growing up, people can find out [about these issues] at a younger age.” STRONGER SUPPORT SYSTEMS

Having strong support systems at home and at school remains a challenge for many LGBT+ children. Geoff Wheeler is the viceprincipal of secondary at Renaissance College, a private, non-secular international school located in Ma On Shan, where he also oversees the school’s student wellbeing programme. Established in 2006, Renaissance College is unique among Hong Kong schools in that it teaches students about sexuality, reproduction, and the LGBT+ spectrum from a young age. “For us, the whole notion of gender, values, and sexuality are taught from the moment they arrive. It begins in year one [when children are six and seven years old],” Wheeler says, citing examples

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such as normalising same-sex relationships and family constructs. “From about nine or 10 years old, they’re ready to talk about it [openly in school]. It’s in the media they consume anyway [like Netflix and YouTube], so we focus a lot on overcoming stereotypes and empowering them to look at the world around them.” For Wheeler, it’s about “respect and creating a positive social climate. You do that with everyone being openly respectful of gender and sexual identity. At our school, we have a few openly LGBT+ students who feel confident and safe enough to express who they are.” Wheeler supports his students and, if needed, assists them in broaching the topic with their families. In one recent case, a 13-year-old female student came out to her friends as gay. “Her friends supported her, which gave her the confidence to tell her parents [a few months later],” says Wheeler. “At first, her parents were horrified. They said to her ‘your life is going to be so difficult’ and ‘this is just a phase.’” The student became depressed and her grades began to suffer, so Wheeler contacted her parents, who are Christians, to discuss their daughter’s grades, as well as issues around sexual orientation. “I asked them what their biggest fear was. The parents said they were worried that their daughter’s life would be difficult and that she would face prejudice. It was a big moment for the family,” says Wheeler. “The student told her parents they were right, [she would face difficulties] but she wanted to lead a true life with their support.” Wheeler says the key is to be non-confrontational when he talks to parents about their child’s sexual orientation or gender identity. “A parent may have said hurtful things to their child, but the worst thing you can do is have a meeting where you castigate and confront them.” Instead, he tells parents that he recognises the difficulties and builds rapport from there. “Some parents are coming in with so much baggage. They’ve never been through this, so you sit alongside them, and you don’t judge.” It’s a long and difficult journey, and Wheeler readily concedes that as accepting as the school might be, the outside world is different. “We want students not just to accept the world, but to challenge it. They know you don’t just come out and it’s all easy [and over].” But no matter how much the child is struggling, Wheeler says that they have to know that they are loved. Wong, the mother of gender-diverse six-year-old Hung Hung, wholeheartedly agrees. As a parent, she says it’s her job to provide love and accept her child’s gender expressions. “When Hung Hung first told me she was a boy, I thought to myself: ‘It’s okay. If she wants to be a boy, she can be a boy.’” An increase in social awareness and acceptance has also helped Hung Hung grow by leaps and bounds, she adds. For example, Hung Hung’s local elementary school allowed her to wear a boy’s costume while dancing on stage with her class at their end-of-the-year performance. “On the day of the performance, she was the only ‘girl’ wearing a boy’s costume,” says Wong. “Of course, she didn’t know what [a great victory] this symbolised, but she was really happy.” *Names have been changed to protect the privacy of the individuals.

理智與感情

成立於 2006 年的啟新書院很早就開始向學生傳授性、生殖及 LGBT+ 光譜的知識。 Wheeler 說：「我們從學生一入學（大約六、七歲）就教他們性別、價值觀和性行為等完整概念，課程內容包括同性關係正常化及家庭結構。」他又指，從大約 9 至 10 歲開始，學生已經可以在校園內公開地談論此事，「反正他們都會從各種媒體（如 Netflix 及 YouTube ）接觸到這些資訊，不如將重點放在擺脫刻板印象，讓他們有能力觀察自己周遭的世界。」 Wheeler 認為，關鍵在於尊重並創造正面的社會氛圍，「要做到這一點，得靠所有人公開對不同的性別認同及性傾向表示尊重。我們學校有一些已出櫃的 LGBT+ 學生，他們都能夠自信並放心地表達自己。」 Wheeler 大力支持這些學生，有需要時更會協助他們與家人溝通。「最近學校有一名 13 歲的女學生在朋輩之間出櫃。朋友的支持，令她在幾個月後鼓起勇氣告訴父母。起初，她的父母大為震驚，並對她說『現在只是一個階段，你的人生將會充滿困難』。」這位學生變得情緒低落，成績也開始下滑。 Wheeler 聯絡她的父母，與這對基督徒家長討論女兒的成績及性傾向問題，「我問他們最大的恐懼是甚麼，他們說擔心女兒的人生會面對許多困難和偏見。這件事對他們全家來說是一件大事。這位女同學對父母說，他們的顧慮是對的，但她也希望在父母的支持下活出真實的人生。」 Wheeler 認為，與家長討論子女的性傾向及性別認同時，關鍵在於以和為貴。「家長可能曾說出一些傷害孩子的話，但當面批評或譴責他們，只會令情況更糟。」因此，他會告訴這些家長，他理解當中的困難之處，並嘗試與他們建立友好關係。「有些家長內心有太多感情包袱。他們從未經歷過這種事情，所以我只是陪伴他們，不加入個人的主觀判斷。」這是一段漫長而艱辛的旅程， Wheeler亦坦承外界未必能夠如校園般包容這些 LGBT+學生。「我們希望學生能夠接受甚至要挑戰這個世界。他們都明白到，出了櫃不等於會沒事。不過，無論孩子的內心多麽痛苦地掙扎，他們必須知道自己是被愛的。」恆恆的母親黃女士表示衷心認同。她認為，父母的責任就是愛孩子以及接受孩子的性別表達。「當恆恆第一次告訴我她是男生時，我心想，沒關係，如果她想做男生，那就讓她去做男生。」她又說，社會意識及接受程度的日益提高，有助恆恆迅速成長。舉例說，恆恆就讀的本地小學容許她在學期末的表演中，穿上男裝與同學一起上台跳舞。黃女士回憶說：「表演那天，她是唯一穿男裝的『女生』。當然，她不知道這件事背後象徵著一個重大勝利，但她真的很開心。」

Good Read 閱讀樂

Written for children and teachers, Love Makes a Family is a Chinese-language illustrated book about same-sex families by Taiwanese author Liu Yuhao and illustrator Shirley Chiang. Published in 2013, the book tells the story of Aken, a young boy who discovers a family of nine men in his neighbourhood. By getting to know them, he realises that same-sex partners can build happy families.

由台灣作家劉育豪及插畫師江長芳攜手創作的《阿肯的歡樂之家》是一本面向兒童及教師、旨在推廣多元成家的中文繪本。作品於2013年出版，講述小男孩阿肯無意中發現了一個由九個男人組成的家庭，並透過與這個家庭的互動，明白到同性亦可建立起幸福家庭。

*使用化名以保護當事人的私隱。 AUTUMN | W INTER 秋冬 2 0 2 0

“Puberty was f***ing horrendous.” 「青春期真是他X 的可怕。」 - A S H TO N P O W E R

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PRESSING PAUSE 停一停，諗一諗

How hormone suppressants can buy time for transgender youth dreading the physical and psychological stresses that come with puberty.

荷爾蒙抑制劑或能幫助跨性別青少年減輕青春期帶來的身心壓力。 WORDS 文

Kate Springer

PHOTOGRAPHY

攝影 Karma Lo

uberty was f***ing horrendous,” exclaims Ashton Power, an 18-year-old transgender man who wears black-rimmed glasses and streaks of purple in his light hair. Born in Germany, Power lived in Eritrea, in East Africa, before moving to China, Singapore, and finally Hong Kong where his family has been for the past seven years. Shortly after arriving in Hong Kong, Power realised he was transgender. He was 11 at the time, and the realities of puberty were just starting to set in. “I wish those years hadn't happened. I started becoming more aware of my physical body … that we are not all just the same gender, there are differences,” he says, glancing down. “It doesn’t help that I have other mental issues – generalised anxiety disorder, major depressive disorder, ADHD, and autism spectrum disorder – but it was horrible.” Power first came out to a few friends online, then his parents, only later telling friends and teachers at school. As part of the process to shed his assigned identity, he adopted a new name and pronoun. Power says these important changes decreased gender dysphoria, a condition in which a person

戴

著黑框眼鏡，一頭金髮上有幾綹紫色漂染的 18 歲跨性別青年 Ashton Power 高呼：「青春期真是他 X 的可怕。」 Power 出生於德國，成長於非洲東北部的厄立特里亞，曾與家人先後旅居中國及新加坡，七年前在香港定居。來到香港後不久， Power 就發現自己是跨性別者。當時他 11 歲，剛踏入青春期。「我希望那幾年從未發生過。我開始留意自己的身體，也意識到我們的性別不一定是一致的。」他一邊說著，一邊向下望。「此外，我還有其他精神問題，包括廣泛性焦慮症、重度抑鬱症、專注力不足、過度活躍症及自閉症譜系障礙等，那真是很可怕的經歷。」一開始， Power 只向幾位網友出櫃，然後是他的父母，最後才告訴學校的朋友和老師。他開始使用化名及異性代詞，作為改變其出生時指定性別的第一步。這些重要改變有助他降低因性別認同與出生時指定性別不一致而產生的性別焦慮症。 AUTUMN | W INTER 秋冬 2 0 2 0

P R E S S I N G PA U S E

feels distress due to incongruence between their internal gender identity and 「每次聽到我以前的名字，我都會非常緊張。 their sex assigned at birth. 我總是試著忽視自己外在所呈現的性別特徵，這是 “I was feeling so much tension every time I heard my [old] name. 我面對所有問題的機制……我曾因此崩潰了很多 In terms of my physical appearance, I have always tried to just ignore my 次。有一次，我因為自殘而被送入瑪麗醫院。」 entire existence – that is my whole coping mechanism ... I have had many Power 的憂慮隨著身體的變化而加劇，因為他 breakdowns over it. At one point, I ended up getting admitted to Queen Mary 知道，自己的身體發育越成熟，日後就越難進行變 Hospital for self-harm.” 性手術。「看到荷爾蒙抑制劑（用於延遲青春期生 Feeling deeply distressed as his body changed, Power knew that the more 理發育的藥物）的資料後，我決定告訴父母自己是 he developed, the harder it would be to undergo gender transition surgery 跨性別者。當時我向他們提議，不如去問問家庭醫 later. “I first brought up being trans to my parents because I had read about 生這是否可行？」 hormone blockers [drugs used to delay the physical aspects of puberty]. 不過， Power 的父母認為， Power 的性別焦慮 I remember saying something like, ‘Hey, 只是青春期出現的短暫現象，因此不 could we maybe go ask the GP [general 讚成他使用青春期阻斷劑。「他們不 practitioner] about the possibility?’” 想鼓勵我成為跨性別者。但我的想法 According to Power, his parents 是，如果這只是階段性的現象，那麼 thought it was just a phase and did 我可以隨時停止服用荷爾蒙抑制劑。 In terms of my physical not believe puberty blockers were the 使用藥物的重點在於爭取時間，讓我 appearance, I have always right step. “My parents didn’t want to 們得以弄清楚自己的所需所想。」 tried to just ignore my encourage me [to be transgender]. But my feeling was, well, if it is just a phase, 爭取時間 entire existence – that then I can stop taking the hormone is my whole coping blockers. That’s the point of them 荷爾蒙抑制劑（亦稱為青春期阻斷 mechanism. – buying time – so we can figure it out.” 劑）並非甚麼新穎療法，最常見的

“

一種是促性腺激素釋放激素類似物（ GnRHa ），早在 30 年前已用於治療所呈現的性別特徵，這是性早熟（指過早出現青春期性徵）。 Hormone blockers, also known as 一份刊登於韓國兒科月刊《 Korean 我面對所有問題的機制。 puberty blockers, are not a new Journal of Pediatrics 》的 2015 年研究 – Ashton Power phenomenon. In fact, the most common 報告指，當青少年停止使用 GnRHa ， type of puberty blocker, gonadotropin青春期便會在一年內回復正常，而 releasing hormone analog (GnRHa), has 且長遠來看，生殖功能並未出現異 been widely used for more than 30 years 常。該研究亦發現，骨質密度在使用 to treat precocious puberty (when puberty occurs at an unusually early age). GnRHa 期間有所降低，但經過一段時間後會慢慢 In a 2015 study on the long-term impact on Korean female patients, published 恢復過來。 in the Korean Journal of Pediatrics, researchers found the drug to be safe 1980 年代後期，位於荷蘭的阿姆斯特丹大學醫 and effective. When the youth stopped taking GnRHa puberty restarted 學中心性別認同診所，成為最早使用青春期阻斷劑 within one year and, in the long term, no abnormalities in reproductive 治療性別焦慮症的診所之一。 GnRHa 一般由內分 function developed. During the GnRHa treatment, researchers found that 泌科醫生負責注射，用於限制腦下垂體分泌雌激素 bone mineral density decreased, but rebounded to normal density over time. 或睪丸素，從而阻止身體出現青春期的變化，有效 In the late 1980s, the Amsterdam Gender Identity Clinic at the VU 期為數個月。一旦停止使用青春期阻斷劑，青春期 University Medical Center in the Netherlands became one of the first clinics 就會在六個月至一年內重新啟動。 to administer puberty blockers when treating individuals with gender 「阻止生理男性進入青春期通常比較重要，因 dysphoria. Most commonly, endocrinologists administer injections of GnRHa 為男性一旦變得高大、肩膀寬闊、毛髮濃密，就很 which will block hormones for a few months at a time. Once administered, 難改變外貌。而且聲音變得低沉之後，就無法恢復 GnRHa restricts the pituitary gland’s secretion of estrogen or testosterone to 成原本的聲調。」專門研究非典型性傾向及性別光 halt the physical changes that would normally occur during puberty. In terms 譜的加拿大臨床心理學家及性學家 James Cantor 博 of its reversibility, puberty will restart roughly six months to one year after 士說。 the child stops taking puberty blockers. 阿姆斯特丹大學醫學中心診所亦逐步發展出 “It's often more important to block puberty in biological males because 「荷蘭方案」，由醫生、心理學家、內分泌科醫生 it’s much harder to make cosmetic alterations once men start getting tall, 及社工組成跨學科團隊，採用「監察式等待」的方 broad, and hairy. And once their voice goes down, there's no way to get it 法，觀察兒童是否表現出持續而一致的性別焦慮， BUYING MORE TIME

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並排除其他潛在問題，包括性傾向或邊緣型人格障礙（其症狀包括快速改變自我認同、人際關係不穩定、嚴重情緒困擾、情緒波動、經常感到空虛、害怕被遺棄和焦慮等）。該計劃目前得到全球醫生及心理學家廣泛使用。 Cantor 博士說：「倘若某人因為患有邊緣型人格障礙而出現自殺傾向，即使我們減輕了他的性別焦慮症狀，甚至消除了社會上所有人對跨性別的恐懼，他們依然會感到痛苦。如果未能確認其他持續的精神健康問題，我們就無法對症下藥……我們必須確保當事人獲得所有合適的資源。」對於剛踏入青春期就持續出現的性別焦慮，荷蘭方案建議採用「真實的生活體驗」，讓孩子在現實生活中扮演自我認同的性別，包括使用化名及異性代詞，並穿上令他們感到自在的衣著。如果他們到了 12 歲仍有性別焦慮，且依然希望以異性的方式生活，那麼醫生可以為他們進行為期四年的可逆轉式抑制療法，並且在過程中持續監測及輔導。如果這樣的慾望維持至 16 歲，荷蘭方案就會採取部分可逆轉荷爾蒙治療，到當事人 18 歲時，他們可以決定是否繼續荷爾蒙治療或進行性別重置手術。醫學界認為，青春期體驗很重要。研究顯示， 73 ％至 94 ％性別焦慮症兒童，到了青春期已沒有性別轉換的想法。 Cantor 博士說：「突然之間，他們產生了性慾，許多（性別多樣化的）兒童會意識到哪一種性別的人吸引自己。大部分人會在此時知道自己是不是同性戀者。研究亦發現，約有四分之一或三分之一的人仍然保持轉換性別的想法。如果到了青春期仍然希望成為另一種性別，那就頗為永久。」亦有研究指，若青少年在青春期階段持續或強烈地感受到性別焦慮，他們很有可能在成年後依然認同自己是跨性別者。香港心理學家 Michael Eason 博士在中環開設了私營輔導中心 Lifespan Counselling ，專門為 LGBT+ 人士提供支援，他認為青春期阻斷劑可以「拖延時間」和「暫停發育」，以便醫生有時間協助孩子與家庭作出決定。 Eason 博士說：「跨性別者必須承受許多生理上的痛苦，尤其是踏入青春期後。許多跨性別者覺得身體出賣了自己。」「試想像一下，每當你照鏡子，都覺得真正的自己與鏡中人不協調，那就像現實的你跟內心的身分認同被撕開一樣，所以你會持續處於緊張狀態。」此外，社會上的恐跨情緒亦會導致性別焦慮惡化。「歧視、霸凌、嘲笑及其他類似行為會造成極大的壓力與不適感。青少年已經有很多煩惱，但作為跨性別青少年，你不但要面對非常混亂的現實世界，還要忍受社會污名。」 Eason 說。有些青少年會穿上寬鬆的衣服來遮掩自己的身體，有些甚至會束胸，但若勒得過緊可能會令肋骨嚴重受傷。他指出，許多人因為持續的困擾、焦慮及沮喪，產生了「想要消失」的念頭。「有關跨性別者出現自殺念頭、自殘行為及濫用毒品等現象的數字高得令人震驚。」據跨性別資源中心保守估計，香港約有 10,000至

By The Numbers 事實數據

10,000-20,000 A D U LT S I D E N T I F Y AS TRANSGENDER IN HONG KO N G , B Y C O N S E R VAT I V E E S T I M AT E S

香港跨性別成人人數保守估計

2,100 THE NUMBER OF PEOPLE WHO H AV E S O U G H T G E N D E R R E L AT E D C A R E AT P R I N C E O F W A L E S H O S P I TA L’ S G I D C L I N I C IN 2019-2020

2019 年至 2020 年間在威爾斯親王醫院的性別認同障礙診所尋求性別相關協助的人數

18 weeks 週 MEDIAN WAIT TIME FOR NEW PAT I E N T S AT T H E G I D C L I N I C

性別認同障礙診所的新症患者等候時間中位數

70 N U M B E R O F N E W P S YC H I AT R I C C A S E S AT G I D I N 2 0 1 9 - 2 0 2 0

性別認同障礙診所在 2019 年至 2020 年接收的精神科新症人數

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back up,” says Dr James Cantor, a Canadian clinical psychologist and sexologist who studies atypical sexualities and the gender spectrum. Over time, the VU clinic developed a protocol that has come to be known as the Dutch model, which has been adopted by physicians and psychologists around the world. Essentially, a multidisciplinary team of physicians, psychologists, endocrinologists, and social workers practice a ‘watchful waiting’ approach to see if a child expresses persistent, consistent gender dysphoria and rule out other potential issues, such as a sexual orientation or borderline personality identity (characterised by rapid changes in identity, unstable relationships, significant distress, mood swings, chronic feelings of emptiness, fear of abandonment and anxiety). “If somebody is suicidal because they have borderline personality disorder, they will still suffer even if we ease [gender dysphoria] and cure all the transphobia in society, which I hope we will one day,” says Dr Cantor. “By failing to recognise other mental health issues that could be going on, we're not doing anybody any good ... We need to make sure that the person gets all the right resources.” If gender dysphoria persists in the earliest stages of puberty, the Dutch model recommends a ‘real-life experience’ phase in which the individual lives in their adopted gender, which entails adopting a new name, pronoun, and dressing how they feel most comfortable. If the child still experiences gender dysphoria and a desire to live in the opposite sex by age 12, doctors may then administer reversible puberty suppression for up to four years, with frequent monitoring and counseling. And if a desire to transition remains at 16, the Dutch model calls for partially reversible hormone treatments until the individual is 18 years old. At that point, they may continue with hormone therapy or pursue gender reassignment surgery. Doctors say that experiencing a little bit of puberty is important: Studies show that between 73 and 94 per cent of children who experience gender dysphoria will no longer want to undergo a gender transition by puberty. “All of a sudden, sex drive kicks in, and many [gender-diverse] kids realise who they are attracted to. The majority figure out that they're gay or lesbian,” says Dr Cantor. “It depends on the study, but about a quarter or a third will continue to feel that they want to live as the other sex. Now the ones who still want to live as the other sex by the time puberty comes? That's pretty permanent.” Indeed, studies show that youth who experience sustained or exacerbated gender dysphoria during puberty are more likely to continue identifying as transgender through adulthood. In Hong Kong, about 10,000 to 20,000 people are transgender, according to conservative estimates by the Transgender Resource Center. Dr Michael Eason, a Hong Kong psychologist who specialises in working with LGBT+ clients in private practice at Lifespan Counseling Central, says that puberty blockers are a way of “buying time” and “pressing pause” so that doctors can work with the child and family. “There's a lot of distress around the physical body, especially when puberty hits. A lot of transgender individuals feel like their body is betraying who they are,” says Eason. “If you can imagine, looking in a mirror, there is a constant sense that there's a mismatch between who

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you are and what you see. It's as if your reality, your core identity, is sort of split or torn. It’s a constant tension.” In addition, he says transphobia in society can cause or aggravate gender dysphoria. “A lot of the stress and discomfort comes from discrimination, bullying, teasing, and things of that nature,” says Eason. “You know, being a teenager is hard enough. But as a trans teen, you are navigating a very confusing world with an added layer of social stigma.” Some children will wear baggy clothing to cover up their bodies, others may bind their breasts which can seriously damage their ribs. Many feel a sense of “wanting to disappear” due to the serious, continuous feeling of distress, anxiety, and depression, he says. “The statistics are really staggering in terms of suicidal thoughts, self-injury and substance abuse amongst transgender individuals.” In Hong Kong, over 70 per cent of transgender youth have contemplated suicide, according to “Mental Health of Transgender People in Hong Kong”, a 2016 survey by the Chinese University of Hong Kong. Another study, published by the American Academy of Pediatrics in 2020, examined associations between puberty blockers and mental health. Surveying 20,619 transgender adults between 18 and 36, the study found that those who had access to puberty blockers in youth were less likely to experience suicidal thoughts, compared with those who were denied puberty blockers. In Eason’s experience, many times it is the children themselves who research hormone blockers and ask about the possibility. Other times, parents bring it up in conversation to see if that’s an appropriate pathway. If so, Eason works with a team of professionals, including the family’s general practitioner and an endocrinologist, so they have access to different opinions and can make an informed choice. “The big question is around emotional maturity: Do you trust your child? How mature are they with regards to other decisions they make?” says Eason. “If every other kind of aspect of this child's life has been very organised and thoughtful, why would this decision be any different? And that's what I'm talking about: giving the kids credit for their own self-awareness.” U N D E R S TA N D I N G T H E R I S K S

Several studies have found that puberty blockers are effective, reversible, and safe to administer to adolescents when taken for no more than four years. However, some unknowns still exist, since GnRH analogs have only recently started to be used specifically for this purpose. Traditionally, these drugs are used to treat endometriosis (a painful condition where abnormal tissue starts to grow in the ovaries and fallopian tubes) in adults and precocious puberty in children. In 2006, the European Journal of Endocrinology published a research article on the clinical management of gender identity disorder in adolescents. It found that the suppression of puberty is a “very helpful diagnostic aid” that not only enabled more time to clarify potential gender confusion but also enabled “improvement in the quality of life in these individuals.” It both lowers the incidence of postoperative regrets or poor functioning, and minimises physical changes, allowing transgender individuals to more easily pass inconspicuously in their gender expression. “This holds especially for MFs [male-to-female transitions] because

20,000 名跨性別者。而香港中文大學於 2016 年進

行的香港跨性別人士精神健康調查發現，香港超過七成跨性別青年曾有過自殺的念頭。另一項 2020 年發表在美國兒科學會刊物《 American Academy of Pediatrics 》的研究調查了 20,619 名 18 至 36 歲的跨性別者，結果發現，相較於拒絕使用青春期阻斷劑的人，接受此療法的青少年較少出現自殺念頭。根據 Eason 的經驗，很多時候是孩子主動研究荷爾蒙抑制劑，並詢問是否可行。有時候則是父母在交談中提出。在這種情況下， Eason 會與包括家庭醫生及內分泌科醫生在內的專業團隊合作，以便得到不同意見並作出明智決定。 Eason 說：「最大的問題是情緒的成熟程度：你信任你的孩子嗎？他們做其他決定時是否夠成熟？如果孩子在生活上的其他方面都非常有條理，而且思慮周詳，為甚麼這個決定就不一樣？我認為我們應該認同孩子的自我認知能力。」箇中風險有研究發現，只要青少年使用青春期阻斷劑的時間不超過四年，這種療法一般都安全而有效，而且可以逆轉。然而，由於 GnRHa 近期才開始用於此目的，因此仍存在一些未知之數。這類藥物原本用於治療成人的子宮內膜異位（指卵巢及輸卵管出現異常的內膜組織生長造成疼痛）及兒童的性早熟。 2006 年，歐洲的內分泌領域期刊《 European Journal of Endocrinology 》發表了一篇有關青少年性別認同障礙臨床管理的研究文章。研究發現抑制青春期是「幫助診斷的有效方法」，不僅可爭取更多時間釐清青少年是否有潛在的性別混亂，也可以「改善這些青少年的生活品質」。這種療法可降低患者術後產生的悔意或器官機能不佳，亦可盡量減少身體產生的變化，使跨性別人士的性別表達不易引起注意。研究指出：「此療法對 MFs （男跨女）尤其適合，因為若不抑制青春期發育，他們便會出現一些永久的男性特徵，例如長出鬍子、聲音變得低沉。不過，『假陽性』的跨性別特徵應該越少越好，因此診斷程序必須格外小心。到目前為止，在 18 歲前已開始接受治療的人士當中，沒有一人表示後悔選擇性別重置。」兒科專業雜誌《 Pediatrics 》 2014 年發表的一份縱向評估報告，探討了 GnRHa 對治療性別焦慮症的成效。該報告對比了 55 位青少年在抑制青春期之前，以及進行性別重置前後的狀況，結果發現，所有受訪者的整體狀況在兩年後得到改善，其抑鬱及情緒障礙亦大為減少。然而，由於缺乏長期研究，一些父母及醫生仍對青春期抑制療法心存顧慮，尤其是療法會否導致發育遲緩或骨質密度下降。 Eason 說：「我們想讓 AUTUMN | W INTER 秋冬 2 0 2 0

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beard growth and voice breaking give so many of them a never-disappearing masculine appearance,” the study reads. “But, since the number of ‘false positives’ should be kept as small as possible, the diagnostic procedure should be carried out with great care. Until now, no patients [in the study] who started treatment before 18 years have regretted their choice for SR [sexual realignment].” In 2014, The Journal of Pediatrics published a longer-term longitudinal evaluation of the effectiveness of GnRH analogs in the treatment of adolescents with gender dysphoria, assessing them before puberty suppression, as well as before and after gender reassignment surgery. The study evaluated 55 young transgender adults, all of whom reported an improvement in general functioning two years after the operation, along with a decrease in depression and emotional difficulties. Still, a dearth of long-term studies worries some parents and doctors. Most cite concerns about stunted growth or bone density loss, which have yet to be studied long-term. “We want to educate the parents and the child about the pros and cons. For instance, the trials and understanding of puberty blockers, especially their effects on bone density or cognitive development, are still in progress,” says Eason. “It's a very difficult choice. But puberty blockers are reversible, so I think any of the potential cons just pale in comparison to a child's everyday suffering. Some families will gladly accept the risk in order to alleviate their child’s extreme distress on a psychological level.” As hormone blockers gradually become more available, many critics are voicing opposition around the world. Last March in the UK, Oxford professor Dr Michael Biggs accused the NHS Gender Identity Development Service (GIDS) of covering up the potential long-term negative impacts of administering GnRHa to adolescents in a 2011 study. In his critique of the NHS report, Dr Biggs said that the foundation had underplayed “statistically significant increases” in instances of self-harm, behavioural and emotional problems, and physical wellbeing. He also expressed concern about physical effects – such as bone density and height, which can be slowed or reduced until the child is taken off hormone blockers or switches to cross-hormone therapy – and the unknown long-term impact this has on metabolism, fertility or sterility. In addition, a landmark High Court case against the Tavistock and Portman NHS foundation trust began in January 2020. The claimants, Mrs A, the mother of a 15-year-old autistic girl who is on the GIDS waitlist to receive treatment, and Susan Evans, a former Tavistock nurse, sued the foundation for giving children experimental treatments without adequate testing or regulation. “The alarm bells began ringing for me when a colleague at the weekly team clinical meeting said that they had seen a young person four times and they were now recommending them for a referral to the endocrinology department to commence hormone therapy,” wrote Evans on CrowdJustice, a crowdfunding website for legal cases. When hearings conclude, the High Court will decide if the NHS can continue to legally administer pubertyblocking drugs to adolescents. In the US, it’s a state-by-state issue. Republican senators across over a dozen states are pushing to ban puberty blockers on the grounds of protecting children. For example, a New Hampshire bill, if passed, would characterise gender dysphoria treatments including puberty blockers as ‘child abuse.’

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父母及青少年了解箇中利弊，例如青春期阻斷劑對骨質密度或認知發展的影響，目前尚在研究和試驗階段。」「這是一個相當困難的抉擇。由於青春期阻斷劑可逆轉，因此我認為比起讓孩子每天生活在痛苦之中，任何潛在的缺點都顯得微不足道。只要能減輕孩子心理上的極端痛苦，有些家庭願意接受這種風險。」批評者卻認為， GnRHa 對心理及生理的影響還需要更多縱向研究調查。去年 3 月，英國牛津大學教授 Michael Biggs 博士指責國民醫療保健服務（ NHS ）轄下的性別認同發展服務中心（ GIDS ）在一份 2011 年的研究報告中，隱瞞了青少年使用 GnRHa 的潛在長期負面影響。 Biggs 在他的評論文章中指出， NHS 的報告低估了在自殘、行為及情緒問題和身體健康方面的「顯著數據增長」。他還擔心 GnRHa 會對身體造成影響，例如孩子在停止荷爾蒙抑制劑或改用跨荷爾蒙療法之前，可能發生骨質密度下降及身高成長緩慢，以及未知是否會對新陳代謝、生殖能力或不育造成長期影響。此外，英國高等法院於 2020 年 1 月開始審理一宗控訴塔維斯托克及波特曼 NHS 信託基金會的重要案件。兩位索償人分別是正在等候接受 GIDS 治療的 15 歲自閉症女孩的母親 A 太太，以及前塔維斯托克及波特曼 NHS 信託基金會的高級臨床講師 Susan Evans 護士，她們起訴基金會在沒有適當測試或監管的情況下為兒童提供實驗性治療。 Evans 在法律案件眾籌網站 CrowdJustice 上寫道：「我在每週團隊臨床會議上，聽到一位同事說只跟一名青少年會面四次，就建議轉介他去內分泌科接受荷爾蒙治療，當時我的內心就響起了警號。」對此，高等法院將會在聽證會結束後，決定 NHS 是否可以繼續為青少年合法執行青春期阻斷劑治療。美國的情況則各州不同。目前，超過 10 個州的共和黨參議員正以保護兒童為由，推動禁止使用青春期阻斷劑。例如在新罕布什爾州，相關法案通過之後，便會把包括青春期阻斷劑在內的性別焦慮症療法定為「虐待兒童」；南達科他州的立法者認為，處方青春期阻斷劑屬刑事罪行，可處以罰款和監禁。相反地，俄勒岡州政府則資助針對低收入個人及家庭的公共健康保險計劃 Oregon Health Plan ，為兒童提供抑制荷爾蒙治療。 Cantor 博士說：「這個問題已經高度政治化，雙方都有人持極端意見。有些恐跨及恐同人士認為任何人都不應該變性，這是違反自然。也有人認為每個孩子都應該能夠自由地選擇性別，無需事先做任何檢查。我們不必等青少年滿 18 歲，證據已證明 12 歲是正確的時間。你必須將極端的意見放在一邊，以科學為依據。」

停一停，諗一諗

Puberty-Blocking Hormones 青春期阻斷劑 PROS 優點 May help relieve anxiety, depression and/or suicidal thoughts 或可紓緩性別焦慮所引起的心理痛苦 Buys more time for medical professionals, families, and adolescents 可為醫療專家、家庭及青少年爭取更多時間 GnRHa analog-treated adolescents can pass more easily in the other gender 持續受性別焦慮困擾的青少年接受GnRHa治療後將更容易轉換性別 Makes some transition-related surgeries unnecessary or less invasive 使改變性別的手術變得不必要或較不具侵入性

“

Puberty blockers are reversible, so I think any of the potential cons just pale in comparison to a child's everyday suffering. 由於青春期阻斷劑可逆轉，因此我認為比起讓孩子每天生活在痛苦之中，任何潛在的缺點都顯得微不足道。 DR MICHAEL EASON

CONS 缺點 More longitudinal research needed to understand full impact 需要更多縱向研究以便深入了解對身體、新陳代謝及心理的影響 Could affect bone density, sexual function, height, and reproductive organs if taken longer than recommended 長期服用可能會影響骨質密度、性功能、身高及生殖系統，但相關研究極為有限 Some children experience headaches, hot flashes, and higher BMI 一些青少年出現頭痛、潮熱及身高體重指數（ BMI）提高等症狀 The child may not experience age-appropriate sexual desires 可能導致青少年失去切合年齡該有的性慾或相關經驗

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P R E S S I N G PA U S E

“

There is a saying: ‘When one family member transitions, the whole family transitions.’ 當家裡有一個人轉變時，整個家庭也隨之改變。 DR MICHAEL EASON

Lawmakers in South Dakota, meanwhile, argue that prescribing puberty blockers should be a criminal offense, punishable with fines and prison time. In stark contrast, Oregon state funds hormone suppression treatment for children on the Oregon Health Plan (public health insurance for low-income individuals and families). “This issue has been highly politicised and there are extremist views on both sides. There exist people who are just transphobic and homophobic, saying, ‘nobody should be able to transition, this is unnatural.’ There are also people who think every child should be able to transition on-demand without checking out everything first,” says Dr Cantor. “We don't have to wait until an individual is 18, but the evidence suggests that age 12 is the correct waiting point. You have to set those extremes aside and follow the science.” In Hong Kong, adolescents can access hormone blockers through private clinics as long as they have been clinically diagnosed with gender dysphoria, have displayed a sustained desire to transition and have obtained parental consent. It is a case-by-case scenario, determined by the child’s distress, emotional maturity, cognitive development, and the presence of other psychopathologies. The Hospital Authority (HA) does not currently administer hormone-blocking medications in relation to gender identity concerns. A spokesperson for GID at Prince of Wales Hospital tells Ariana that the clinic references the World Professional Association for Transgender Health (WPATH)’s Standards of Care (SOC), which outlines recommendations for puberty suppression, but the clinic eschews hormone blockers. “The extent to which the SOC could be applied varies from place to place” says the spokesperson. “As stated in the [WPATH] SOC, health professionals must be sensitive to the cultural differences and adapt the SOC according to local realities.” A F A M I LY T R A N S I T I O N

While debates are inevitable, nearly every major medical association in the US, including the American Psychological Association and Endocrine Society, has deemed puberty blockers a safe, effective tool, which can buy more time and relieve distress.

ARIANA

According to the multidisciplinary Dutch model, which is widely accepted as one of the best practices at this time, doctors should carefully observe how gender dysphoria develops in the first stages of puberty. If gender dysphoria persists or worsens, doctors will consider puberty blockers on a case-by-case basis, alongside pediatric endocrinological advice and regular monitoring. Power, who is preparing to start hormone replacement therapy at the Prince of Wales Hospital’s Gender Identity Disorder (GID) Clinic in Hong Kong, recommends that parents, teachers, and doctors give children space and time to better understand themselves. “Puberty blockers aren’t going to be right for everyone. I think each person has to discuss it with their doctor and be open to the potential that they aren’t actually trans,” says Power. “There are cases of de-transitioning, so be aware that it could change and that it's okay for that to happen.” “In my case, my mum was really concerned that it was just a phase, that maybe I would change my mind but not feel comfortable doing so. But the thing is, if you put up a fight to allow a child to identify as trans in the first place, then it's going to be harder to go back to the way it was before if it really is a phase.” A 2016 study published by Pediatrics, the official journal of the American Academy of Pediatrics, showed that teenagers who felt supported in their transition seem to be no more depressed and only slightly more anxious than their cisgender peers. Eason recommends parents lend support by communicating openly and without judgment about their child’s gender identity. “A large piece of the therapy is working with the families around education and acceptance, but there can be a process of grief and loss with the parent – [they may feel like] they are losing a son and gaining a daughter or losing a daughter and gaining a son. Each situation is unique; some parents may need to grieve the future they had for the child and accept their child’s new identity.” This grief, he says, often goes unacknowledged. “People want parents to be cheerleaders and all that. They do need to be supportive, but we also need to acknowledge that this is a process for parents as well. There is a saying: ‘When one family member transitions, the whole family transitions.’ It is a process.”

停一停，諗一諗

在香港，臨床診斷患有性別焦慮症、持續表現出渴望改變性別的意願並獲得父母同意的青少年，均可前往私人診所接受荷爾蒙抑制劑治療。情況則因人而異，根據當事人的痛苦程度、情緒成熟度、認知發展及其他精神健康因素而定。醫院管理局目前並未向受到性別認同困擾的人士提供荷爾蒙抑制劑。威爾斯親王醫院發言人向 Ariana 表示，醫院的性別認同障礙診所參考過世界跨性別人士健康專業協會（ WPATH ）的護理指引中對使用青春期阻斷劑的建議，但診所決定避免使用荷爾蒙抑制劑，「護理指引的適用範圍應該因地而異。正如 WPATH 的護理指引指出，護理專業人士必須理解文化差異，並根據當地實際情況做出調整。」

5 KEY TAKEAWAYS 文章五大重點

青春期阻斷劑，亦稱荷爾蒙抑制劑，或可幫助跨性別青少年減輕痛苦。

家庭變革這類議題必然會引發熱烈討論，但美國幾乎所有主要的醫學協會，包括美國心理學會和內分泌學會，都認為青春期阻斷劑安全而有效，且可以為使用者爭取更多時間並減輕痛苦。跨學科的荷蘭方案是目前廣受認可的療法之一，由醫生仔細觀察患者在青春期經歷的性別焦慮症。如果性別焦慮持續或惡化，醫生將參考兒科內分泌科建議，並因應個別情況，在定期監測下考慮使用青春期阻斷劑。 Power 正準備在威爾斯親王醫院的性別認同障礙診所開展荷爾蒙替代療法，他建議父母、老師和醫生給孩子充分了解自己的空間和時間，「青春期阻斷劑並非人人適用。我認為每個人都必須先與醫生討論，並且有心理準備接受自己或許不是跨性別者。過去曾發生過回復性別的情況，所以各種情況都有可能，就算如此也沒關係。」「以我的情況來說，我母親非常擔心這只是青春期的短暫現象，她以為或許有一天，我會改變想法，卻不好意思向他們承認。問題是，即便這真是階段性的，但如果你一開始就跟孩子僵持不下，令孩子以強硬的手段出櫃，他們將會難以回復到原本的性別狀態。」 2016年在兒科專業雜誌《Pediatrics》發表的一項研究顯示，在轉換性別過程中獲得支持的青少年似乎不再感到抑鬱，只是比同年齡的順性別者略為焦慮。 Eason建議父母支持子女，雙方以開放的態度溝通，而且不要對子女的性別認同加以批判。「治療過程中有很大部分是在協調家庭關係、教育雙方，以及讓他們接納彼此。父母可能會感到悲傷和失落，覺得自己失去一個兒子、多了一個女兒，或是失去一個女兒、多了一個兒子。每種情況都是獨特的，有些父母可能會因原先為孩子安排的一切落空而傷心，同時又必須嘗試接受孩子的新身分。」他說，父母的悲傷通常不獲理解。「大家都希望父母成為鼓勵子女的啦啦隊。父母確實需要從旁協助子女，但我們也需要承認這是為人父母的一個過程。俗話說：『當家裡有一個人轉變時，整個家庭也隨之改變。』這是一個過程。」

Puberty blockers, also known as hormone suppressants, can ease the suffering of transgender adolescents.

In Hong Kong, adolescents can access puberty blockers with parental and medical permission at some private clinics. 在香港，獲得父母及醫療許可的青少年可前往私人診所接受青春期阻斷劑治療。

A multidisciplinary team including the child’s family doctor, psychologist, an endocrinologist and a social worker works with the child. 青少年可得到由家庭醫生、心理學家、內分泌科醫生及社工組成的跨學科團隊協助。

Puberty blockers are reversible and can be taken safely for up to four years, however, few studies on long-term impact exist. 青春期阻斷劑可以逆轉，安全使用年限為四年，然而目前尚未有關於長期影響的研究。

Once a child stops taking hormone suppressants, puberty will begin after six months to one year. 停止服用荷爾蒙抑制劑後，約六個月至一年內回復青春期。

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OPINION

LEVERAGING THE LAW 實現平等願景

Hong Kong’s existing anti-discrimination laws offer limited protections when it comes to transgender individuals, according to Mohan Datwani, a member of the Equal Opportunities Commission.

平等機會委員會成員Mohan Datwani認為，說到保護跨性別人士權利，香港現行的反歧視法例仍力有未逮。 PHOTOGRAPHY

攝影 Samuel Miller

have an enormous amount of respect for the transgender community and for transgender individuals. It takes a great deal of courage for a person to recognise and embrace a nonconforming identity when there is so much stigma in society. Sadly, however, where there are transgender people, there is also discrimination, and one of my missions, as a lawyer and member of the Equal Opportunities Commission (EOC), is to seek to redress this. At the EOC, an independent body established in 1996 to address sex, race, disability and family status discrimination, my colleagues and I have created the ‘victimcentric’ approach, which seeks to pay special attention to the needs of victims during the complaint-handling process. The EOC recognises the inherently disempowering impact of discrimination, the nature of power-differentiated structures in society, the difficulties some victims experience in recounting their experiences of discrimination, and the cultural and social barriers to reporting particular forms of discrimination. I am also the convenor of the Legal and Complaints Committee (LCC), which is authorised to provide legal assistance to aggrieved persons. This assistance ranges from settling claims to litigating cases in court, with all costs covered by the EOC. The EOC’s team of investigators and legal professionals first try to settle cases outside of court as part of our complaint-handling process; if conciliation fails, the LCC provides legal assistance. The ultimate aim is to pursue social justice.

ARIANA

我

非常尊重跨性別社群及跨性別人士。他們生活在充滿歧視與偏見的社會，需要極大的勇氣才能公開承認並接受自己不被一般人認同的性別身分。然而，令人遺憾的是，凡是有跨性別人士的地方就有歧視，作為一名律師及平等機會委員會（平機會）成員，我覺得有責任要撥亂反正。平機會成立於 1996年，是一所獨立的法定機構，負責在香港執行性別、種族、殘疾和家庭崗位等四條反歧視法例，我和同事建立了「以受害人為本」的方針，在處理投訴時特別考慮受害人的需要。平機會明白歧視本身有剝奪權力的負面作用，以及社會結構當中權力差異的特性。平機會亦了解部分受害者對歧視經歷難以啟齒，以及在舉報個別形式的歧視時，會因文化和社會障礙而受到限制。我也擔任法律及投訴專責小組（專責小組）召集人，專責小組有權向投訴人提供法律協助，範圍包括調停和訴訟，平機會將為投訴者支付相關訟費。在接獲投訴後，平機會首先會在調查階段由調查人員及內部專業律師嘗試讓投訴人及答辯人在訴訟前達成和解；若調停失敗，專責小組則會考慮提供法律援助。我們的最終目的是實踐社會公義。

評論

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OPINION

It is important to note that my tool is the law; yet at the same time, my limitation is the law. In Hong Kong, there is no general law against discrimination. We have only four sets of laws relating to specific acts of discrimination: harassment and/or vilification against an individual on the grounds of sex, disability, family status, and/or race. Furthermore, these laws only cover specific matters. For example, under the Sex Discrimination Ordinance (SDO), discrimination and harassment relate to employment, education, goods, facilities, services, and club membership. The laws are also rife with exceptions. If a transgender person is discriminated against during the hiring process or in the workplace, one would naturally expect that they would be protected under the SDO. But that is not the case. Under the SDO, sex is defined only by reference to whether a person is male or female. For example, if an applicant is denied a job because she is a woman, then the SDO applies on the grounds of sex discrimination. However, it is not possible to stretch the SDO to cover transgenderism (or, for that matter, sexual orientation). That would require reforming the law. Before I turn to the law reform work being done by the EOC, I need to mention, however distasteful, that a transgender person is able to lodge a claim under the Disability Discrimination Ordinance. In the vast majority of cases, a transgender individual would most likely have been seeing a doctor and/or therapist for a number of years prior to any legal issue relating to discrimination. This would lay a solid foundation for the transgender person to be diagnosed with gender dysphoria (a condition where a person feels persistent distress due to incongruity between their gender identity and their sex assigned at birth). As such, any discrimination and/or harassment over employment, education, goods, facilities, services and premises, club membership could amount to disability discrimination. For me, personally, this is not an appealing argument. Transgender activists have spent years advocating that transgenderism is not a disorder, and to throw this away for the sake

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法律是我的利器，卻也是我的掣肘。香港沒有反歧視的一般法，只有四條針對特定歧視行為的條例，包括對個人進行騷擾及/或中傷行為的《性別歧視條例》、《殘疾歧視條例》、《家庭崗位歧視條例》及《種族歧視條例》。然而，這些條例僅涵蓋特定事項，例如《性別歧視條例》僅適用於發生在僱傭、教育、提供貨品、設施及服務，以及參與會社等活動範疇的歧視及性騷擾行為。法律也充斥了例外的情況。如果一位跨性別人士在應聘過程或工作場所遭到歧視，大家自然認為他們可以得到《性別歧視條例》保護，但事實並非如此。根據《性別歧視條例》，性別的定義僅限男性或女性。例如，如果當事人因為是女性而被拒錄用，那就可以根據《性別歧視條例》提出申索。然而，以目前的情況來說，將《性別歧視條例》擴大至涵蓋跨性別人士（或是當事人的性傾向）是一件不可能的事，因此我們需要修改法律。在談及平機會的法律改革工作之前，我必須先說明一個可能令人反感的事實，那就是跨性別人士可以就《殘疾歧視條例》提出申索。在絕大多數情況下，跨性別人士很可能在遇到任何與歧視有關的法律問題之前，已經多年就醫及/或接受心理治療。這些經歷為跨性別人士獲得性別焦躁症（指因心理性別與出生時指定性別不一致而持續感到焦慮不安）的診斷證明提供了有力的證據。因此，任何人在僱傭、教育、提供貨品、設施和服務、進出處所、會社等活動範圍內對跨性別人士有歧視及/或騷擾的行為，都違反了《殘疾歧視條例》。對我個人來說，這並不是一個有力的論點。跨性別權利的倡導者多年來一直主張跨性別不是一種失調障礙，因此，要他們以殘疾歧視這一論點來贏得訴訟是頗為難的。然而，從法律角度來看，倘若跨

評論

“ Transgender activists have

spent years advocating that transgenderism is not a disorder.

of winning an anti-discrimination case can be very hard. However, from a legal perspective, this may be the only option available in discrimination cases against transgender individuals when the SDO does not apply. The point is that this law exists, and it can be extremely effective. An even more important point is that around 70 per cent of the cases that come to us at the EOC are settled. Therefore, for transgender individuals who want results, even just to make a point that discrimination is unacceptable, this approach could be considered, especially since conciliation is a confidential process. If a transgender person pursues the matter further to the LCC, this committee will consider whether or not to grant legal assistance for further settlement and/or litigation based on the facts and evidence of the case. The professional team under the EOC Legal Service Division will help the transgender individual gather all the necessary information. Given these issues, Hong Kong needs to seriously consider law reform, a matter which we discussed at the EOC in December 2019. As disclosed under the minutes of the meeting, which are publicly available, there is work to be done; and the protection of transgender persons is a topic on the EOC’s agenda. The proposed timeline is to make further submissions to the government for consideration, following a 12- to 18-month process in which we will consult stakeholders. In the meantime, a number of EOC members are calling on the government to build more unisex toilets and to protect the privacy and personal data of transgender persons. In summary, the protection of transgender persons in terms of discrimination is limited, but the Disability Discrimination Ordinance is one available option. At the EOC, we understand the issues, and we hope that law reform will happen one day. For now, we have to do the best we can within the limitations of the law.

跨性別權利的倡導者多年來一直主張跨性別不是一種失調障礙。

性別人士不能就《性別歧視條例》提出反歧視訴訟，這就是唯一選擇。關鍵在於這是現存的法律且可能非常奏效。更重要的是，在平機會處理的案件中，約有七成獲得解決。因此，對於希望得到結果，甚至只是為了讓社會大眾知道他們不能容忍歧視的跨性別人士，不妨考慮採用這個方法，尤其是因為和解過程將會被保密。如果跨性別人士進一步向專責小組追究此事，小組將會根據案件的實際情況及證據，考慮是否為當事人提供法律協助以便進一步解決及/或進行法律訴訟。專責小組的專業團隊還會幫助跨性別人士收集所有必要的資料。鑑於以上問題，香港必須認真考慮改革法例，平機會曾於 2019年 12月的內部會議中討論這個問題。根據已公開的會議記錄，還有各項工作需要推進；而保護跨性別人士，亦是平機會的其中一項議程。按建議時間表，平機會將在 12至 18個月內就法律改革向持份者進行諮詢，然後向政府提交建議書。與此同時，平機會委員呼籲政府興建更多性別中立洗手間，以及保護跨性別人士的私隱及個人資料。總而言之，目前我們尚未能妥善保護跨性別人士不受歧視，但《殘疾歧視條例》是可行的選擇。平機會了解這些問題，也希望有朝一日實現改革法例的願景。目前，我們只能在法律範圍內盡力而為。

This article is the personal view of the author and does not represent those of the EOC. It is not intended as legal advice.

本文為作者的個人觀點，不代表平等機會委員會的看法，亦非法律意見。

LEARN MORE 詳情請看 : E O C . O R G . H K

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THE ULTIMATE EXCLUSION 不能承受的排斥 WORDS 文

Rhea Mogul PHOTOGRAPHY

攝影

Karma Lo

Hong Kong does not recognise same-sex marriage, barring couples from many of the rights and benefits that come with legal matrimony.

香港不承認同性婚姻，使本地的同性伴侶無法享有合法的婚姻權益。

ne afternoon in 2013, in the southern Chinese city of Guangzhou, Venezuelan John Gil was browsing Facebook when he came across an attractive, unfamiliar face. Gil, who was 27 years old at the time, sent the stranger a friend request, then crossed his fingers. A few hours later, Timothy Loo accepted. At first, Loo thought they must have met through work or friends; it wasn’t until later that he realised they had never crossed paths before. “I thought it was a bit weird, but I liked that he took the initiative to write to me anyway.” They started chatting online and, when Gil was next in Hong Kong for work, they met up for a drink. And that was that. “We had an instant connection because so many of our values and life experiences aligned,” says Loo. “We’ve been inseparable since.” After Gil relocated to Hong Kong in 2014, the couple moved in together that same year. They married four years later, in 2018, while attending the Consumer Electronics Show in Las Vegas in the United States where same-sex marriage is legal. “Elvis was not included,” jokes Loo. After their 15-minute courthouse wedding, they celebrated with Venezuelan food and a round of mini-golf. Marrying in Hong Kong, Loo’s birthplace, was not an option as civil partnerships or same-sex unions are not recognised. According to Section 40 of

013 年一個午後，旅居廣州的委內瑞拉人 John Gil在家中瀏覽Facebook時，與一位頗具魅力的陌生人不期而遇。當時27歲的Gil向

這位陌生人發出交友邀請，隨後靜待佳音。幾個小時後，身在香港的勞衍瑞接受了邀請。起初，勞衍瑞以為他們在工作上或朋友圈有共同朋友，後來才知道他們過去的人生並無任何交集。「我覺得有點奇怪，但無論如何我喜歡他主動向我示好。」他們開始在網上聊天，之後 Gil來香港出差，兩人相約見面，自此開始交往。勞衍瑞說：「我們一見面就很投緣，因為大家有許多相同的價值觀及類似的生活體驗。從此我們就分不開了。」 Gil 於 2014 年移居香港後，便開始與勞衍瑞同居。四年後，他們到承認同性婚姻的拉斯維加斯參加 2018 年國際消費電子展，並趁此機會完成終身大事。勞衍瑞開玩笑說：「我們沒有請貓王參加婚禮。」他們只用了 15 分鐘就完成法院的公證婚禮，後來便一起享用委內瑞拉美食，還打了一回合迷你高爾夫球作為慶祝。 AUTUMN | W INTER 秋冬 2 0 2 0

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“

They have been essentially granting rights in a sort of ‘salami slice’ way. 香港政府採取『滴水穿石』的方式，透過終審法院的裁決逐步給予應有權利。 A D A M H U G I L L 高斯敦 H U G I L L & I P S O L I C I T O R S 高葉律師行

Hong Kong’s Marriage Ordinance, marriage involves “the voluntary union for life of one man and one woman to the exclusion of all others.” In layman’s terms, this means that same-sex couples are unable to legally marry or enjoy many of the benefits that come with matrimony, such as insurance coverage, public housing benefits, child adoption, and some assisted reproductive services. Hong Kong-based lawyer Adam Hugill, of Hugill & Ip Solicitors, says the term “civil partnership” first appeared in the United Kingdom in 2004 as a “stepping-stone to marriage.” In essence, it gave same-sex couples the same rights as people entering a marriage, only without the “marriage tag.” The British government passed the Civil Partnership Act in 2004, but it took another decade for same-sex marriages to be recognised. In Hong Kong, same-sex marriage is still a long way from becoming legally recognised but public support is on the rise. According to a 2018 poll conducted by the University of Hong Kong, support jumped 12.4 per cent over a four-year period, with 50.4 per cent of respondents in favour of the idea in 2017, compared with 38 per cent in 2013. “Instead of the Legislative Council making a big leap and changing things, they have been essentially granting rights in a sort of ‘salami slice’ way, through the Court of Final Appeal,” says Hugill. This is because the city is home to a distinctly conservative society that’s not ready for change, says Hugill. In addition, there remains a “lack of willingness by the Legislative Council to grasp the issue.”

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雖然勞衍瑞在香港出生成長，但他沒有選擇在家鄉結婚，因為香港不承認民事結合及同性婚姻。香港的《婚姻條例》第 40 條規定，婚姻是「一男一女自願終身結合，不容他人介入。」換句話說，同性伴侶無法合法結婚，或享受婚姻帶來的許多好處，如保險理賠、申請公屋、領養子女和某些輔助生殖服務等。香港高葉律師行的律師高斯敦表示，「民事結合」一詞最早在 2004 年出現於英國，當時的定義是「婚姻的踏腳石」。實際上，這個法律名詞賦予同性伴侶與已婚者相同的權利，只是沒有一紙婚書。以英國為例，政府於 2004 年通過《民事伴侶關係法》，但10年後才承認同性婚姻。香港離同性婚姻合法化還有一段距離，但公眾的支持率已逐年提高。根據香港大學在 2018 年進行的一項調查，表示支持同性婚姻的受訪者由 2013 年的 38 %增加至2017年的50.4%，支持率在四年內上升了12.4%。高斯敦說：「他們（香港政府）並非透過立法會修訂法案的方式大幅改變現狀，反而是採取『滴水穿石』的方式，透過終審法院的裁決逐步給予應有權利。」他認為，這是由於香港社會相當保守，尚未準備好接受改變，而且「立法會沒有意願解決這類問題。」

不能承受的排斥

S L I C E S O F L E G I S L AT I O N

立法程序緩慢

In 2015, a gay British expatriate was the first individual to challenge the existing laws in Hong Kong. Known in court as QT, she entered into a civil partnership in the UK with her spouse, SS, in 2011. The Immigration Department approved SS’s work visa, but QT was denied a dependency visa – a relocation visa for immediate family members, such as one’s spouse and children. The Director of Immigration rejected the application on the grounds that QT is not legally the “spouse” of SS, according to the definition of marriage under Hong Kong law. The couple challenged the decision, claiming that they had been discriminated against due to their sexual orientation. In July 2018, following a three-year battle, Hong Kong’s top court handed a landmark ruling in favour of QT. The ruling means that civil partnerships, or same-sex unions, will be recognised in Hong Kong for the specific purpose of granting dependency visas. However, the city’s definition of marriage remains the same; in fact, following the victory, Chief Executive Carrie Lam said the government had “no plans” to amend the law and approve same-sex marriage. A year later, in June 2019, Hong Kong set another precedent. Following a four-year legal battle, the city’s top court ruled in favour of Angus Leung, a gay immigration officer who confronted similar discrimination. Leung’s employer, the Hong Kong government, denied his husband, Scott Adams, several spousal benefits. Even though the couple had married in New Zealand, Hong Kong law did not recognise their union. With the High Court ruling in Leung’s favour, however, Adams now has access to shared medical care, dental care, and joint tax assessments. In September 2020, Hong Kong’s High Court ruled in favour of LGBT+ rights under two inheritance ordinances. Edgar Ng married his partner in 2017 in London, however, when the couple moved back to Hong Kong, they learned that they could not be joint owners of a flat Ng purchased under the government's Home Ownership Scheme. Meaning, when Ng dies, his partner cannot inherit the property without a will. After hearing the case, Justice Anderson Chow wrote in his ruling that excluding same-sex couples “cannot be justified, and constitutes unlawful discrimination” and instructed the government to reinterpret the city’s inheritance ordinances. “Progress is slowly being made, as individuals take their specific cases to court, but there is little support,” says Loo. “A lot of work falls to the individuals who have the determination to fight the government’s discriminatory policies.” Unsurprisingly, the legal process can be long and tiring, not to mention expensive. Hugill estimates costs ranging between HK$5 million and HK$10 million for each case. “It is a general rule of thumb that the winning party will succeed in recovering 65 to 75 per cent of the costs from the losing party,” says Hugill. However, in many instances, plaintiffs qualify for legal aid, thereby removing much of the financial risk. But these examples of LGBT+ rights cases are the outliers and, more often, discrimination claims are not successful – certainly not at the Court of First Instance. For example, in 2018, a Hong Kong woman sued the government for denying her the right to enter into a civil partnership with her female partner. The plaintiff, known as MK, filed a judicial review and argued that the government's stance breaches the city’s Basic Law

2015 年，一名來自英國的女同性戀者在香港首開

先例，挑戰香港的現行法律。她在法庭上使用化名「 QT 」，並表示於 2011 年與伴侶「 SS 」在英國透過民事結合註冊為同性伴侶。香港入境事務處批准 SS 工作簽證，但拒絕了 QT 的受養人簽證（針對直系親屬如配偶及子女而設的居留簽證）。入境事務處處長根據香港法例對婚姻的定義，認為 QT 不具有法律上的「配偶」身分，因此拒絕她的申請。這對伴侶決定提出司法覆核，聲稱她們因性傾向而受到歧視。經過三年漫長的法律程序，最後終審法院在 2018 年 7 月判決 QT 獲勝，為香港的同性伴侶寫下具有歷史意義的新一頁。這項裁決表示，民事結合或同性伴侶均有權在香港申請受養人簽證。然而，香港法例對婚姻的定義仍維持不變；事實上， QT 案勝訴之後，行政長官林鄭月娥表示目前政府「無計劃」將此個案延伸至其他政策，同性婚姻的議題具有爭議性，非政府可以獨立處理。一年後，香港在 2019年 6月再增添了另一宗案例。經過四年司法訴訟，香港的終審法院裁定高級入境事務主任梁鎮罡受到僱主涉及歧視成分的對待。作為公務員的梁鎮罡已跟丈夫 ScottﾠAdams 在新西蘭註冊結婚，但香港法例並不承認他們的配偶關係，而政府亦拒絕向他的丈夫提供若干配偶福利。在終審法院判梁鎮罡上訴得直之後，Adams現在可以享有公務員配偶的醫療、牙科及合併評稅等福利。 2019 年，香港男同志吳翰林就《無遺囑者遺產條例》入稟法院，指有關法律「違憲」。事源吳翰林 2017 年與其同性伴侶在英國註冊後回流香港，並發現其伴侶無法成為共同業主；換言之，如果吳翰林未立遺囑便去世，另一半就無法繼承其遺產。 2020 年 9 月，高等法院法官周家明裁定，法例拒絕同性伴侶享有遺產繼承權不合邏輯，且涉及歧視﹐故裁判申請方勝訴，並表明要修訂涉案條例。勞衍瑞說：「從一些個別的司法案件，我們可以看到緩慢進展，但幾乎沒有甚麼支持。許多工作都落在堅持理念與政府周旋、努力對抗歧視政策的人身上。」不難想像，漫長的司法程序令人消磨意志、疲累不堪，費用更是非常昂貴。高斯敦估計每宗案件的費用大概是 500萬港元至 1,000萬港元。他說：「在一般情況下，獲勝方可從敗訴方成功取回 65%至 75%的訴訟費用。」不過，在許多情況下，起訴人都符合申請法律援助的資格，從而大幅降低財務上的風險。以上幾宗爭取性小眾權益的案件只是特例，大部分歧視訴訟都不成功，尤其是在高等法院原訟法庭的階段。 2018 年，香港一名化名「 MK 」的女性提出司法覆核，控告政府剝奪她和同性伴侶的婚姻權利。起訴人指控政府在這件事的立場違反香港 AUTUMN | W INTER 秋冬 2 0 2 0

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(akin to a mini-constitution) and the Bill of Rights. In October 2019, the Court of First Instance, the highest court before appeals courts which has jurisdiction over civil matters, ruled against MK, stating that the existing law does not cover “same-sex marriage.” Hugill says civil rights cases like these will almost always go to the Court of Appeal before proceeding to the Court of Final Appeal (the highest level of Hong Kong’s High Court) because of their constitutional nature, which requires the interpretation of the Bill of Rights and the Basic Law. There is often a limited precedent guiding the judge at the Court of First Instance level, he says, so the losing side will generally be granted the right to appeal. “While I don’t doubt the independence of the judiciary, it would take quite a bold High Court judge to make such a significant ruling against [the status quo],” says Hugill. When an LGBT+ related case reaches the Court of Final Appeal, judges will interpret the existing language in the Bill of Rights and rule on the constitutionality of the specific situation. Under the current laws, same-sex couples aren’t protected in discrimination cases and are denied many of the benefits that heterosexual couples enjoy. Even if they are married overseas, same-sex couples in Hong Kong are not allowed to adopt a child, use their frozen eggs, or have a child via altruistic surrogacy (agreements which involve no monetary compensation). There are also restrictions when it comes to public housing, marital disputes and social security. In the medical arena, individuals in same-sex unions cannot make important medical decisions on their partner’s behalf or collect their partner’s remains or ashes after they die. “We aren’t afforded any certainty or protection by the government,” says Loo. “With the outbreak of Covid-19 we are worried that if anything was to happen to either of us, we wouldn’t be recognised as a family. For example, if one of us gets sick, the other has no [visitation rights] in hospitals.” For Gil, a Venezuelan, there is an added worry about his passport and deportation. “He was once two weeks from being deported while he waited for his visa extension,” says Loo. “Luckily, we got it in time. But because our marriage wasn’t recognised, we had no protection or claim to any support from the government.” The situation also affects rentals and recreation. Landlords can choose not to rent a property to samesex couples with impunity, while some professional and leisure clubs in Hong Kong do not offer benefits to samesex spouses. When Loo and Gil first started looking for apartments, they did not disclose their marriage for fear of discrimination. One landlord refused their offer as they weren’t considered a ‘family’ unit.

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Gay Rights in Asia 亞洲同志權利

Around the region, gay rights either remain non-existent or seem to be regressing. In April 2019, the ruler of Brunei announced the introduction of death by stoning for those convicted of gay sex (only to retract the decision a month later after widespread pressure). It wasn’t until September 2018 that India’s highest court decriminalised gay sex, overturning a colonial-era law. Homosexuality remains illegal in Singapore, Malaysia, Indonesia, and Sri Lanka. In mainland China, homosexuality is legal, but prejudices persist. In November 2018, a Chinese author of homoerotic fiction was sentenced to 10 years in prison having been described by the prosecution as depicting “obscene sexual behaviour between males” in his novels.

環顧亞洲各地，有些地方沒有同志權利可言，有些甚至正在倒退。 2019年 4月，汶萊政府宣佈對男性間的性行為和通姦行為處以亂石砸死的刑罰，但是在各方壓力下於一個月後撤回。印度最高法院於2018年9月廢除殖民時代的法律，使同性戀成為合法行為；然而，同性戀在新加坡、馬來西亞、印尼及斯里蘭卡仍屬違法行為。在中國大陸，同性戀並不違法，但一般大眾仍有偏見。 2018年11月，一名中國耽美小說作家被判10年有期徒刑，法官稱小說中描繪了「男性之間的淫穢性行為」。

不能承受的排斥

Loo and Gil met on Facebook in 2013 勞衍瑞與伴侶John Gil於2013年透過Facebook相識

《基本法》及《香港人權法案條例》。在 2019年 10 月，對民事案件具有無限制的司法管轄權的高等法院原訟法庭對 MK 案作出裁定，指出現有法律並未涵蓋「同性婚姻」。高斯敦說，基於憲法規定，此類民事案件需要經《香港人權法案條例》及《基本法》解釋，因此通常都要先提交上訴法庭，然後才交給香港高等法院最高級別的終審法院判決。他表示，由於原訟法庭法官沒有太多前例可作為參考，因此通常會給予敗訴方上訴的權利。他說：「我並不懷疑司法機構的獨立性，但高等法院法官需要相當大的勇氣，才能作出對社會現狀意義重大的裁決。」當有關性小眾權益的案件送到終審法院時，法官會根據《人權法案》的法律條文解釋，並就特定情況是否合憲作出裁決。根據現行法律，同性伴侶在歧視案件中均不受保護，亦被剝奪了許多異性伴侶享有的福利。即使在海外註冊結婚，同性伴侶也不得在香港領養小孩、使用凍卵，或是以無償的方式進行代孕（協議中不涉及金錢補償）。另外，在申請公屋、婚姻糾紛的法律保護

及社會保障等方面都受到限制。在醫療領域，同性伴侶無法代表另一半做出重要的醫療決定，也無法在伴侶死亡後領取另一半的遺體或骨灰。勞衍瑞說：「政府沒有為我們提供任何保證或保護。近來新冠肺炎爆發，我們擔心如果我們其中一人發生任何事，我們不會被視為家人。假如我們其中一個生病，另一個人則無權去醫院探視。」對於 Gil 來說，身為委內瑞拉人，他還要擔心自己的護照和居留問題。勞衍瑞說：「有一次他的簽證只剩兩個星期，但他還在等待延期，後來幸好及時得到批准。由於我們的婚姻不被承認，所以我們沒有得到政府的任何保障，亦無權要求任何支援。」這種情況對租屋和娛樂也有影響。房東可以不把房子出租給同性伴侶，更無須擔心干犯歧視條例；香港某些專業及休閒會所亦無需對會員的同性配偶提供福利。當勞衍瑞和 Gil 開始找房子時，他們擔心受到歧視，所以沒有透露自己的婚姻狀況。曾經有一位房東以他們不是「家庭」為由，拒絕把房子租給他們。儘管勞衍瑞和 Gil 沒有子女，但他們認識的一對女同性戀伴侶均已懷孕。由於香港的出生證明目前仍然只 AUTUMN | W INTER 秋冬 2 0 2 0

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PLUG definitely became an outlet for John and me to explore our values; what it means to be gay.

《PLUG》雜誌肯定是我和John探索價值觀的出口；身為同性戀意味著甚麼。 T I M OT H Y L O O 勞衍瑞

While Loo and Gil do not have children, Loo says their friends – a married lesbian couple who are both pregnant – are facing many obstacles. Birth certificates still use only the terms “mother” and “father”, so the couple must seek legal help to acquire full custody of their children.

有「母親」和「父親」兩種身分，因此她們必須尋求法律援助以獲得子女的完全監護權。

‘NO PLANS’ TO CHANGE

對於許多香港的同性伴侶來說，歧視和社會污名是司空見慣的經歷，但勞衍瑞和 Gil 正在努力改善現狀。勞衍瑞與另外兩位夥伴在 2013 年聯合創辦《 PLUG 》雜誌，其後 Gil 亦加入團隊。該雜誌的創立宗旨是協助社會大眾「連繫香港的性小眾社群」，並且積極籌辦各種活動，包括藝術展覽、各種社交活動，以及為香港的 LGBT+難民籌款，可惜由於社會事件及新冠肺炎，雜誌於今年上半年暫停運作。勞衍瑞說：「《 PLUG 》雜誌肯定是我和 John 探索價值觀的出口；身為同性戀意味著甚麼，我們如何教育人們認識酷兒文化和社群。」他們還協助經營亞洲最大型的 LGBT+節慶「粉紅天」，以及支持遊說政府改革的非政府組織「粉紅同盟」。儘管調查顯示大多數香港人支持 LGBT+ 權益，但有些律師及社運人士觀察到，在立法會通過相關法例依然困難重重，部分原因是決策者的保守觀念和宗教理念。高葉律師行的第二位合夥人葉煥信律師是一位選擇同性婚姻的香港人。他說：「可惜香港沒有運作完

Discrimination and social stigma are regular experiences for many samesex couples in Hong Kong, but Loo and Gil are invested in progress. Loo co-founded PLUG magazine in 2013 with two colleagues to help people “connect to Hong Kong’s queer community and culture.” They have since run events including art exhibitions, various networking events and fundraisers for LGBT+ refugees in the city. Gil later joined the team after it was up and running, though the magazine was shelved earlier this year due to social unrest and Covid-19. “PLUG definitely became an outlet for John and me to explore our values; what it means to be gay, how we can help educate other people on queer culture and community,” says Loo. The couple also helps run Pink Season, Asia’s largest LGBT+ festival, and supports Pink Alliance, an NGO that lobbies the government for reform. Even though a majority of Hong Kong people support LGBT+ rights based on surveys, some lawyers and activists have observed that it can be difficult to pass new laws within the Legislative Council, due in part to conservative or religious values among decision-makers.

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暫時未打算改變

不能承受的排斥

Alfred Ip, the second name partner at Hugill & Ip, is a Hongkonger in a same-sex marriage. He says that it is “unfortunate that Hong Kong does not have a functioning legislative council to push this forward.” He continues: “It’s sad that we cannot advance in our acceptance of equality without going through all the challenges at the judiciary level.” In the meantime, other countries are emerging as leaders in the region. In May 2019, Taiwan approved a bill to legalise same-sex marriage, making it the first country in Asia to pass same-sex marriage legislation. The historic vote was a win for the LGBT+ community, activists, and progressive lawmakers in Asia. After the legalisation of same-sex marriage in Taiwan, the chairperson of the Equal Opportunities Commission (EOC) in Hong Kong, Ricky Chu, said on a local radio programme that it would be “impractical” to attempt the same in Hong Kong. Chu said that the debate over legalising same-sex marriage in Hong Kong will “not yield practical results” even if there is a prolonged discussion. While Chu welcomed the development in Taiwan, he said in Hong Kong, he wanted to focus on protecting LGBT+ rights on the individual level. “If you ask the EOC to waste resources to do something people have already said could never pass [the legislature], then why would we do it?” Chu said. “My logic is based on realistic outcomes.” When asked if he would support a motion in the legislature calling for further study into the possibility of same-sex unions, Chu said he would not. Instead, he urged the community to “make small progress” in tackling discrimination, adding that areas like employment, public services, and access to education would be a good place to start. In November 2018, Raymond Chan, Hong Kong’s first openly gay lawmaker filed a motion to urge the government to consider civil partnerships for same-sex couples. As expected, a number of proestablishment lawmakers, such as Holden Chow, countered the proposal. Chow, a member of the Democratic Alliance for the Betterment and Progress of Hong Kong (the city’s largest pro-government party), said that Hong Kong society would pay the price if it followed “Western traditions.” Meanwhile, Priscilla Leung said the government should refrain from “shaking existing marriage institutions.” Leung even submitted a proposal of her own which failed to gain enough support among lawmakers. Meanwhile, in support of Chan, former pro-democracy lawmakers Au Nok-hin and Gary Fan filed amendments to the motion. Regina Ip, the founder and chairperson of the pro-government New People’s Party, also backed Chan’s call, urging officials to be more open to same-sex couples and respect the younger generation who are increasingly supportive of LGBT+ rights. Despite some cross-party support, the proposal was voted down 27-24 after three hours of debate. “Hong Kong’s Chief Executive [Carrie Lam] is a devout Catholic,” Loo says. “She regularly dodges questions about LGBT+ rights and is evasive whenever progress is made, such as when the city was awarded the Gay Games 2022, making Hong Kong the first Asian city to host the event. It would be great to see the EOC take a more confident stand in protecting LGBT+ people from discrimination, instead of remaining neutral. You can’t be neutral when it comes to discrimination.”

善的立法會去推動這方面的發展。很遺憾，我們必須經歷司法層面的所有挑戰，才能推動社會接受平等。」與此同時，其他亞洲地區率先採取行動，成為區內的平權先驅。 2019 年 5 月，台灣立法院通過修改法案，成為亞洲首個同性婚姻合法化的國家。法案獲得多數票贊成，不僅創造了新的歷史，也是亞洲 LGBT+ 社群、社運人士及改革派立法委員的勝利。台灣通過同性婚姻合法化之後，香港平等機會委員會（平機會）主席朱敏健在一個本地的電台節目中表示，香港不能與台灣直接比較，如香港要為此立法，肯定會難以通過。朱敏健表示樂見台灣在這方面的進展，但相信同性婚姻合法化的問題，在香港即使經過長時間討論，都不會有實質結果，如果單獨處理與個人福利有關的議題，立法阻力相對較少。他說：「如果要求平機會提出一些大家早就認為永遠不可能通過（立法）的法案，那是浪費資源，我們何必這樣做？我的邏輯是根據實際成效作為考量。」當問他會否支持向立法機關提出議案，要求進一步研究同性婚姻的可行性時，朱敏健表示不會。相反地，他希望社會「逐少改善」歧視的問題，期望任期內能夠在就業困難、選用公共服務，以及接受教育等三個方向，作為立法的第一步計劃。 2018 年 11 月，香港首位出櫃議員陳志全在立法會提出議案，促請政府研究制訂讓同性戀者締結伴侶關係的政策，令同性伴侶得享與異性伴侶平等的權利。然而，包括周浩鼎在內的多位建制派議員反對議案。身為香港最大的親政府派民主建港協進聯盟（民建聯）成員，周浩鼎表示，若輕率跟隨西方社會「隨波逐流」，香港將付出極高代價。同樣是建制派的梁美芬則認為政府應避免「動搖香港現行的婚姻制度」，她曾在立法會提出修正案，但並未得到足夠票數通過。時任民主派議員區諾軒和范國威支持陳志全的議案，並分別提出修正案；甚至連親政府派新民黨創黨人及主席葉劉淑儀也表示支持陳志全，促請政府官員持開放態度接受同性伴侶關係，並尊重支持 LGBT+ 社群的年輕一代。儘管不同派別皆有部分議員投贊成票，但經過三小時熱烈討論後，議案最終以27票對24票被否決。勞衍瑞說：「香港行政長官林鄭月娥是一位天主教徒。她經常迴避有關 LGBT+ 權益的問題，當香港在這方面取得進展時，也不願給予正面回應，例如香港獲得 2022 年同志運動會主辦權，成為亞洲首個主辦此活動的城市。我們希望看到平機會採取行動，保護 LGBT+ 社群免受歧視，而非一味保持中立的態度。你不能用中立的態度處理歧視。」 AUTUMN | W INTER 秋冬 2 0 2 0

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ROOTS RUN DEEP Levels of acceptance and protections for LGBT+ individuals vary from place to place. But what contributes to these differences? From ancient history to modern times, we explore social sentiments, cultural norms and religious influences across three regions – Hong Kong, Thailand, and the Philippines – to better understand how LGBT+ acceptance has evolved over time. 全球各地社會對LGBT+人士的接受度及保障可謂千差萬別。究竟是甚麼原因造成這些差異？我們探討香港、泰國及菲律賓三地從古至今對這個少數社群的社會情緒、文

化規範及宗教影響，深入了解這些地區對LGBT+人士的接受程度是如何逐漸改變的。 I L L U S T R AT I O N S 插圖

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根深蒂固 AUTUMN | W INTER 秋冬 2 0 2 0

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HONG KONG | 香港

COMING HOME 出櫃與回家

In Hong Kong, the LGBT+ community is steadily gaining acceptance, but true equality is still a long way away. 香港的 LGBT+族群逐漸受到關注，但距離多元性別及性向平等仍相當遙遠。 WORDS 文

Sieh Pui Wong

hen Hong Kong became a British colony in 1842, the city adopted many British laws, including a ban on homosexuality. Throughout the 1970s and ‘80s, debates raged between the city’s Christian communities, government and residents until the government finally decriminalised homosexuality in 1991. In more recent history, nearly 80 per cent of Hongkongers support equal rights for sexual and gender minorities, according to a 2017 study by the University of Hong Kong’s Centre for Comparative and Public Law, although LGBT+ individuals still do not enjoy equality or discrimination protections in the city. Without legislating equal rights, the government effectively enables harassment, discrimination and suppression with impunity, according to 27-year-old Cynthia Cheung, an LGBT+ rights activist and the deputy spokesperson for the Hong Kong Pride Parade.

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港於 1842年成為英國殖民地時引進英國法律，包括禁止同性戀行為。到了七、八十年代，本地的基督教、天主教、政府及市民就同性戀議題激烈辯論，直至 1991年才終於通過同性戀非刑事化。及至近年，香港大學比較法與公法研究中心於 2017 年進行的一項研究指出，近八成香港人認為同性伴侶應享有異性伴侶所擁有的部分權利，但即便如此，香港的 LGBT+人士仍然無法享受性別平等或受到反歧視法例保障。 27歲的 LGBT+平權運動者及香港同志遊行副發言人張文意表示，政府若不立法保障平等權利，就等於縱容騷擾、歧視和壓制等行為。只要回顧本地的歷史及道德標準，便不難理解為何

根深蒂固

“

The act of ‘coming home’ involves introducing a partner to family members at intimate gatherings. 為免令家中長輩尷尬甚至蒙羞，他們往往要以較為低調的方式介紹自己的伴侶。

One only has to look at the city’s history and moral underpinnings to understand why society has reached an impasse. A former British colony, Hong Kong’s laws are greatly influenced by Christian values. Today, the Catholic religion counts more than 379,000 worshippers, while the Protestant church sees 480,000 members in Hong Kong. Hong Kong’s education system has long positioned heterosexuality as “normal,” and LGBT+ as “unnatural” and even “sinful” in alignment with teachings from the pulpit. After the government introduced compulsory education in the 1960s, there was a boom in church-run education. Soon enough, roughly 50 per cent of the city’s primary and secondary schools were run by churches, according to Hong Kong Baptist University Religion and Philosophy professor Chan Shun-hing. These schools cultivate and teach dominant Christian moralism concerning same-sex marriage and homosexuality: essentially, God does not approve. But Christianity isn’t solely to blame. Rooted in family values, Confucianism also has a large following among Hong Kong residents. While teachings do not explicitly condemn homosexuality, they don’t cultivate an accepting environment, either. Confucianism emphasises harmony, virtue, tradition and filial piety, which encourages deep respect for one’s elders and ancestors. Within the confines of filial piety, a man’s role is to continue the family bloodline, while women care for the family. Under such moral codes, some Hongkongers can feel an overwhelming need to conform in order to be accepted and respected by their loved ones and by society at large. For example, it is generally assumed that a gay person cannot get married and have children, and thus is unable to procreate, which may greatly disappoint their elders. For some LGBT+ individuals, this makes coming out to their family challenging, so they choose a more passive method known as “coming home.” The act of coming home involves introducing a partner to family members at intimate family gatherings, such as Chinese New Year or an elder’s birthday celebration without any formal announcements or “confrontations”, since elders typically find frank conversations taboo, embarrassing, and sometimes even shameful. Jeannette*, a Hongkonger in her 40s, shares her ‘coming home’ story: “For a while, my parents never acknowledged my partner during visits or Sunday dinners. They just treated her as my friend. But through my actions, I hoped to show my family who she was to me. After two years,

平權進程停滯不前。作為前英國殖民地，香港的法律明顯受到宗教信仰所影響。目前香港有超過 379,000名天主教教徒，而基督教則有約 480,000名教徒。香港的教育系統長期以來遵循教會理念，將異性戀定位為「正常」， LGBT+ 則是「反常」，甚至「有罪」。政府在 1960年代實施義務教育之後，教會學校發展蓬勃。香港浸會大學宗教及哲學系教授陳慎慶表示，當時香港很快成立了大批由教會經營的中小學，約佔一半比例。這些學校自小灌輸學生天主教及基督教信仰的主流道德觀，認為上帝不允許同性婚姻及同性戀。然而，教會並非唯一阻力。傳統儒家思想仍然植根於香港的許多家庭裡。儘管儒家學說並未明確譴責同性戀，卻也沒有表示接受。儒家思想強調中庸、仁愛、禮儀，並講求對長輩及祖先盡孝。在孝道的範圍內，男性的角色是傳宗接代，女性則是照顧家庭。在這樣的道德標準之下，很多人會覺得只有遵從才能得到親友以至整個社會的接受與尊重。例如，一般人認為同性戀者不能結婚及生育，因此無法擁有下一代，從而令家中長輩十分失望，這種觀念使同性戀者更難向家人出櫃。為免令家中長輩尷尬甚至蒙羞，他們往往要以較為低調的方式介紹自己的伴侶，例如帶著伴侶出席團年飯或長輩壽宴等家庭聚會，但不宣佈自己的性傾向，以及與伴侶的真正關係。年屆 40歲的 Jeannette* 與我們分享她帶伴侶回家的經歷：「起初，我的父母從未在我的伴侶來訪或參與週日晚餐時認可她的身分，只是把她當作我的朋友。但是我希望透過行動讓家人知道我跟她的關係。兩年後，我母親邀請我的伴侶參加一年一度的冬至聚餐，那時我知道他們終於接受我們了。」面對家庭期望、社會禁忌及信仰規範，香港的 LGBT+人士總會遇到許多障礙。調查顯示，儘管越來越多人同意建立更多元及平等的制度，但這些宗教及傳統觀念往往阻礙了前進的步伐。香港另外兩個主要宗教：佛教及道教，也值得注意。根據一項 2016年的報告，本地約有 200萬人信 AUTUMN | W INTER 秋冬 2 0 2 0

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SEXUALITY IN ANCIENT CHINA 中國皇帝的斷袖之癖

In pre-modern dynastic China, royals and nobles generally accepted homosexuality and bisexuality. According to academic platform JStor Daily, many emperors during the Western Han dynasty (206 BCE-8 CE) had male lovers and companions, as well as wives. What’s more, in his book Passions of the Cut Sleeve, historian Bret Hinsch argues that 10 of the emperors who ruled during the Han dynasty were “openly bisexual.” Overall, ancient Chinese society was more tolerant of diverse sexualities until the nation’s cultural revolution in 1966, at which point homosexual acts such as sodomy became criminalised. In 1997, China decriminalised homosexual activity; however, the topic remains a social taboo. Today, where many LGBT+ identifying individuals remain part of a closeted minority in China.

中國歷代皇朝的王公貴族普遍接受同性戀和雙性戀。據《史記》《漢書》記載，西漢（公元前 202年－公元 8年）皇帝很多都有同性情人。總體而言，中國古代社會對多元性傾向的態度相較寬鬆，直至 1966年文化大革命開始後，同性戀行為受到極大打壓，後期更經常以違犯流氓罪為由被定罪和處罰。中國在 1997年廢除了懲處同性性行為的流氓罪，然而這方面的議題至今仍是社會禁忌，許多 LGBT+人士在中國仍須躲在櫃內。

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my mom invited my partner to our Winter Solstice family dinner [an annual event usually reserved for the immediate family]. I knew at that moment that they had finally accepted her as my partner.” Between family expectations, social taboos and religious codes, LGBT+ individuals face many hurdles in Hong Kong. And while surveys document a growing will to establish a more inclusive and equal system, these religious and spiritual foundations continue to undermine progress. It is worth noting that Buddhism and Taoism round out the other major religions in Hong Kong. Together, they count 2 million followers, which is roughly 27 per cent of the city’s 7.4 million residents, according to a 2016 report. However, these two religions allow for a broader acceptance of LGBT+ individuals. Taoism makes no moral judgments on sexuality, while Chinese Buddhism is generally tolerant, though it varies depending on the teacher. Hsing Yun, a venerated Chinese Buddhist monk, wrote in his 2001 book Buddhism: Pure and Simple: “People often ask me what I think about homosexuality. They wonder, is it right, is it wrong? The answer is, it is neither right nor wrong. It is just something that people do. If people are not harming each other, their private lives are their own business; we should be tolerant of them and not reject them.” The Hong Kong Buddhist Association takes a similar position, writing “...from the perspective of ‘kindness’ and ‘equality view,’ Buddhism does not condemn nor exclude and discriminate against homosexuality.” If tolerance and acceptance become the norm, LGBT+ will have a permanent home here in Hong Kong.

奉佛教及道教，約佔全港 740萬居民的 27％，而他們對 LGBT+人士的接受度較高。道教對性傾向不表示道德批判，而漢傳佛教則根據師父的個人看法而異，但通常採取容忍的態度。 2001年出版、翻譯自星雲大師著作《佛法真義》的英文書《 Buddhism: Pure and Simple》有這樣的描述：「人們經常問我對同性戀的看法。他們想知道同性戀是對還是錯。我的答案是無關對錯。這只是人所做的行為之一。如果人們不傷害彼此，那麼他們的私生活就是他們自己的事；我們應該容忍，而不是拒絕他們。」香港佛教聯合會也採取類似的立場，其官方網頁寫道：「從『慈愛』和『平等觀』的角度而言，佛教不譴責，亦不排斥及歧視同性戀。」如果大家都能以寬容及接受的態度對待同性戀者，那麼LGBT+人士將可在香港長居久安了。

根深蒂固

THAILAND | 泰國

WHAT HAPPENED TO THAILAND’S THIRD GENDER? 泰國的第三性別

Thailand has made progress when it comes to recognising queer communities, but some LGBT+ individuals still struggle for acceptance. 泰國對酷兒社群的認同一向走在世界前端，但部分 LGBT+人士卻依然未獲社會大眾接受。 WORDS 文

Alin Chen

hailand is one of the more progressive countries in Asia when it comes to LGBT+ rights and discourse. The country is home to a thriving LGBT+ tourism industry, fueled by the Go Thai, Be Free campaign which celebrates diversity and encourages LGBT+ travelers to “feel free when traveling in Thailand on vacation or holiday.” There are also many gay bars, drag shows, and the world’s largest transgender beauty pageant, Miss International Queen. What’s more, Thailand has taken a few important legal steps to protect LGBT+ rights. Most notably, in 2015, the government passed the Gender Equality Act, which prohibits discrimination based on sexual orientation or gender identity. But the country could do more to achieve true equality. Since Thailand’s gay rights movement began in the 1980s, the local LGBT+ community has endured everything from employment discrimination to the suppression of activism with little, if any, legal

在

LGBT+權利及論述方面，泰國是

亞洲最開放進步的國家之一。這個微笑國度擁有發展蓬勃的粉紅旅遊，透過「 Go Thai, Be Free 」口號歌頌多元性別及性向，鼓勵 LGBT+遊客「無拘無束地在泰國度假或旅遊。」這裡還有多不勝數的同性戀酒吧、人妖秀，以及全球最大型的變性人選美大賽「 Miss International Queen」。此外，泰國已通過了一些重要法律以保障 LGBT+權利，當中最備受矚目的是在 2015年通過的《性別平等法》，該法例明文禁止針對性傾向或性別認同的歧視行為。不過泰國距離真正的進步始終仍有一段距離。自泰國的同志平權運動在 1980年代開始後，當地 LGBT+社群飽受挫折，除了在就業 AUTUMN | W INTER 秋冬 2 0 2 0

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recourse. In 2009, for example, angry protesters swarmed a pride parade in Chiang Mai. They threw cups, fruit and rocks at parade participants, trapping them inside the Chiang Mai Religion Practice Center for hours. “People said our activity was a disgrace and a shame to the beautiful culture and tradition of the North. Some locals also believed that having gays and katoeys [a term previously referring to intersex people but now connoting effeminate men and transgender women] parading down the streets would bring about the downfall of this holy city,” Sirisak Chaited, an independent activist, told the Bangkok Post about that day. According to LGBT+ nonprofit OutRight Action International, the 150 police officers present did not intervene. Change has been slow in the 10 years since. In 2019, the United Nations Development Programme conducted the most comprehensive study to date on sexual and gender minorities in Thailand. The “Tolerance but not Inclusion” survey interviewed 1,349 LGBT+ and 861 non-LGBT+ participants across the nation. The survey found that 69 per cent of non-LGBT+ Thai residents had generally positive attitudes towards the LGBT+ community. However, 42 per cent of LGBT+ respondents said that they had to pretend to be straight to be accepted at schools, workplaces and even at home. Alarmingly, 49 per cent of LGBT+ interviewees admitted to having contemplated suicide. This may come as a surprise, considering Thailand’s international platform as an LGBT+ friendly destination and its long history of gender and sexually diverse communities. For example, awareness of a phet thee sam, or a “third gender” and homosexuality has been around for hundreds of years, as reflected in Buddhist tomes, literature, plays, and murals. Around the 15th century, when shamanism was prominent in certain regions, some katoey acted as spiritual mediums, which actually elevated their social standing and wealth. However, the rise of Buddhism and an influx of Western culture gradually shifted local attitudes about sexuality according to Kangwan Fongkaew, a communication arts lecturer at Burapha University in eastern Thailand’s Chonburi province. “These spiritual and cultural shifts pushed Thai society to be more binary, which eventually impacted the level of acceptance here,” says Kangwan. Buddhism gained prominence during the 19th century and today, over 90 per cent of the population follow Buddhism. The religion prohibits pandaka (a phrase that includes eunuchs and intersex individuals) from being ordained and its teachings may classify homosexuality as sexual misconduct. Some Buddhists also believe that people are born LGBT+ because they committed sinful acts in their previous lives. Beginning in the early 1900s, Thai royalty and diplomats, who regularly travelled to Europe, borrowed Christian beliefs that emphasised distinct gender roles. Local perceptions of gender and sexuality began taking a more dichotomous shape, leaving less room for diversity. What’s more, Thai society has developed a sense of conditional acceptance based on wealth and physical appearance.

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歧視方面得不到任何法律援助，同志平權活動也遭到打壓。 2009年，大批反對人士向清邁同志遊行的參加者擲杯子、水果及石塊，甚至把他們圍困在清邁宗教實踐中心多個小時。獨立社運人士 Sirisak Chaited向《曼谷郵報》描述當時的情況：「反對人士說我們的活動令泰北的美麗文化及傳統蒙羞。有些本地人也認為讓同性戀者及 katoeys（過去指雙性人，現在用來形容女性化的男性及跨性女）走上街頭遊行會為這個神聖的城市帶來厄運。」據 LGBT+ 非牟利組織 OutRight Action International稱，現場 150位警員都沒有出手干預。 10年過去了，情況卻未見改善。 2019年，聯合國開發計劃署進行了一項至今最全面的泰國性及性別小眾調查。這項名為「 Tolerance but not Inclusion」的調查訪問了全國 1,349 名 LGBT+ 人士及 861 名非 LGBT+人士。結果發現，受訪的泰國非 LGBT+人士中，有 69％對 LGBT+人士持正面態度。然而， 42％ LGBT+受訪者表示，為了融入團體，他們必須在學校、工作場所及家庭假裝自己是異性戀者。而令人震驚的是，約 49％ LGBT+受訪者承認曾認真考慮自殺。這個調查結果可能令人意外，尤其泰國一向在國際間被視為LGBT+友善的旅遊勝地，而且擁有歷史悠久的性及性別多元社群，例如泰國早在數百年前已經意識到「 phet thee sam」（意指第三性別）及同性戀，並反映在佛教典籍、文學、戲劇及壁畫中。約 15世紀時，在某些盛行薩滿教的地區，擔任巫師的 katoey 享有崇高的社會地位及財富。在泰國東部春武里府的泰國東方大學（ Burapha University）任職傳播藝術講師的 Kangwan Fongkaew 表示，佛教興起及西方文化湧入，逐漸改變了泰國人對性傾向的態度：「這種心靈與文化的轉變，為泰國社會灌輸了二元性別觀念，最後改變了本地人的接受程度。」佛教於 19世紀興盛，現今泰國多達九成人口是佛教徒。佛教禁止由「 pandaka」（指閹人及雙性人）擔任聖職，而其教義則將同性戀歸類為性行為不端。有些佛教徒亦認為 LGBT+人士是前世曾經犯過罪。從 1900年代初開始，泰國皇族及外交使者經常前往歐洲旅行，將強調明確性別角色的基督信仰帶回國內。自此，本地對性別及性傾向的認知開始朝二元化發展，使多元性別的空間大為減少。泰國社會更發展出一種偏見，即以一個人的財富及外表來決定是否要接受他。

根深蒂固

“There are many transgender women and gay men in the media Kangwan說：「演藝圈有不少跨性女及男同 [such as beauty queen and actress Poyd Treechada and TV host 性戀者（如選美皇后及女演員 Poyd Treechada及 Woody Milintachinda], so there’s a certain level of visibility to the 電視節目主持人 Woody Milintachinda），令這 group,” says Kangwan. “However, they adhere to stereotypes of being 個群體更受人關注。不過，他們都符合容貌姣 good-looking, having white skin and being rich. These factors may 好、皮膚白皙及擁有財富等條件。這些因素使 make it easier for them to be accepted, thus making it easier to come 他們更容易被人接受，所以可以更無顧忌地出 out. On the other hand, those who don’t fit the stereotypes may feel 櫃。另一方面，不符合這些條件的人，則可能 less welcomed.” 會因為擔心受排斥而不敢出櫃。」 While transgender women and gay men are generally accepted 雖然泰國社會普遍接受跨性女及男同性 by society, intersex people and 戀者，但對雙性人 transgender men face more 及跨性男卻沒有這 challenges. Some people view 麼寬容。 Kangwan them as “peculiar” because they 表示，有些人認為 are less visible in everyday life, 他們「怪異」， says Kangwan. In general, these 因為平常極少見到他 groups of sexual and gender 們。一般來說，這些性 minorities don’t feel comfortable 及性別少數人士普遍覺 coming out in Thai society. 得在泰國社會出櫃不是 “For intersex people, coming 一件自在的事。 out means revealing their Kangwan補充道： [physical anatomy], which 「對雙性人來說，出櫃跨性男被人用異樣眼光 some feel embarrassed about. 有如把自己的身體坦露 Transgender men also feel 人前，有些人會感到非刺探身體和私生活， violated by people’s invasiveness 常難堪。跨性男被人用也會令他們覺得 regarding their bodies and private 異樣眼光刺探身體和私 lives,” Kangwan adds. “They don’t 生活，也會令他們覺受到侵犯。 want to be perceived as ‘strange,’ 得受到侵犯。他們不想 but rather as another human 被當作『怪人』，只想 being. Overall, many chose not to 被視為一個普通人。總 come out at all to avoid these troubles, which leads to an even lower 括而言，許多人為了避開這些麻煩而選擇不出 awareness within society.” 櫃，導致社會對他們的認識更加不足。」 In July 2020, the country’s cabinet approved a draft of the Civil 2020年 7月，泰國內閣通過了「民事伴侶法 Partnership Bill which could potentially legalise same-sex unions if 案」，如果在今年下半年或明年得到國會表決 it passes a vote later this year or next. Over the past few years, the 通過，將促成同性婚姻合法化。過去數年來， government has also taken steps to spread a message of acceptance 政府亦曾透過國際旅遊宣傳活動，傳遞接受多 through its international tourism campaigns. 元性別的訊息。 Even so, Thailand does not recognise key LGBT+ issues, such 即便如此，泰國仍不承認一些重要的 LGBT+ as the right to change one’s gender on government documents, 權利，例如即使跨性別人士進行性別重置手術 even if one undergoes sexual reassignment surgery. In addition, 後，依然不能更改政府文件上的性別。此外， only married heterosexual couples may adopt or use commercial 只有已婚的異性夫婦才可以收養或使用商業代 surrogacy services, and conversion therapy remains legal. 孕服務，而性傾向矯正治療依然合法。 In the future, movements and advocacy to create a more inclusive Kangwan補充，為建立一個更包容的社會， society will have to go much further, adds Kangwan. “As we try to 未來的倡議行動必須將眼光放得更遠。他說： find solutions to these problems, we should focus on basic human 「當我們嘗試找出解決這些問題的方法時，我 rights,” says Kangwan. “We, as humans, are equal and thus everyone 們應該關注基本人權。人人平等，每個人都應 deserves to be treated equally.” 該受到公平對待。」

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Transgender men also feel violated by people’s invasiveness

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PHILIPPINES | 菲律賓

TOLERATED BUT NOT ACCEPTED 容忍但不接受

In modern Filipino society, the LGBT+ community encounters significant discrimination, but that hasn’t always been the case. LGBT+社群在現代菲律賓社會飽受歧視，但以往並非如此。 WORDS 文

Rafelle Allego

hile few written records exist prior to 1521, when the Spanish colonial era began in the Philippines, both archaeological evidence and oral history prove the existence of local social structures, language, trade and customs well before the Spanish arrived. Among these many customs was shamanism, a religious practice where a shaman acts as a conduit for the spiritual world. During the pre-colonial era, male cross-dressers, called asog, worked alongside women as shamans. Known locally as babaylans, these shaman served as healers, mediators and spiritual leaders. Society greatly respected babaylans and asogs, treating them with deference as if they were nobility. Asogs lived as women, from mannerisms to fashion to relationships with men. “They were comparable to women in every way except that they could not bear children,” asserts J Neil C Garcia, author of Philippine Gay Culture, first published in 1996. With Spanish colonialists, however, came Christianity. Under colonial rule, asogs gradually lost their prestigious positions; Spanish Catholic clergy persecuted the shaman practitioners, driving them into hiding. The Catholic church eclipsed even the most prestigious and revered asogs, guided by a belief that homosexuality violates God’s “natural law.” Essentially, the clergy regarded anyone who deviated from heteronormative standards as “sinful” and in need of “correction.”

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管有關菲律賓在成為西班牙殖民地前的歷史記載已所剩無幾，但根據考古發現及口述歷史資料，早在西班牙人於1521年抵達之前，菲律賓當地已有自己的社會結構、語言、貿易及風俗。在芸芸風土習俗之中，有一種稱為薩滿教的宗教信仰，其巫師被視為與靈界溝通的媒介。當時，作女性裝扮的男人被稱為 asog，而與女性一起擔任薩滿巫師的 asog則稱為 babaylan，多年來一直被視為治病者、調解者及精神領袖。當時的社會非常尊敬 babaylan及 asog，把他們當成貴族對待。 Asog 的生活方式與女性一樣，包括言行舉止、穿著打扮，以及與男性的關係。 1996 年出版的《 Philippine Gay Culture》作者 J Neil C Garcia稱：「除了不能懷孕生子，他們在許多方面都可以媲美女性。」然而，隨著西班牙殖民者把基督信仰帶進菲律賓， asog逐漸失去了原來的尊貴地位；天主教信仰認為同性戀違反了天主的「自然法則」，而神職人員更認為凡是偏離異性戀的人都是「有罪」，應予以「糾正」。這使原本地位尊崇的 asog風光不再，而在西班牙天主教神職人員的迫害下，薩滿教信徒只得四處藏匿。西班牙人雷厲風行地除掉 babaylan，並銷毀大部分殖民時期前的歷史記載，藉此改變菲律賓人的身分認同，令他們歸化為天主教徒。在長達 300多年的西班牙殖民統治期間，天主教信仰在現代菲律賓文化中植入了歧視 LGBT+的觀念。

根深蒂固

Over time, the Spanish effectively erased the babaylans existence, along with much of the nation’s pre-colonial history in an effort to mould Filipino identity and convert indigenous residents to Catholicism. And with more than 300 years of Spanish rule, religious teachings laid the groundwork for LGBT+ discrimination in modern Filipino culture. It wasn’t until the 1990s that the LGBT+ movement started gaining support in the Philippines, spurred by an activist group called the Lesbian Collective and the subsequent release of LGBT+ literature. As the country’s first official lesbian organisation, the Lesbian Collective joined the 1992 International Women’s Day march in the Philippines, marking a ‘coming out’ for gay Filipina women. At its home base in Manila, the now-disbanded collective also offered a safe, open place for bi and lesbian individuals to discuss challenges in their lives. As the conversation evolved, a wellspring of organisations – from sexual health groups to emotional support platforms to political lobbyists – emerged in regions like Metro Manila and Baguio City, where most thought leaders assemble. Among them, the Society of Transsexual Women of the Philippines, became the first trans women support and rights advocacy group, launching in 2002.

直到 1990 年代， LGBT+ 運動才開始在菲律賓得到支持，帶動改變的正是同志運動組織 Lesbian Collective，以及該組織後來發表的 LGBT+文學作品。作為菲國首個正式同性戀組織， Lesbian Collective在 1992年加入菲律賓國際婦女節遊行，呼籲女同性戀者勇敢出櫃。這個組織現已解散，但她們當年設於馬尼拉的總部為雙性戀及女同性戀者提供了暢所欲言的安全空間。隨著對話增加，馬尼拉大都會及碧瑤市等思想領袖聚集的地區呈現百花齊放的盛況，各種相關組織陸續成立，從性健康團體、情緒支援平台到政治遊說等。菲國首個支援及維護跨性女權益的團體菲律賓跨性别女性協會便於 2002年成立。社會接受度亦有所改變。 Pew Research Center 2013年發表了一份報告，該報告訪問了 39個國家約 38,000名受訪者，在菲律賓受訪者當中，有 73％表示接受同性戀，在亞太地區中僅次於澳洲的 79％。然而，倡議者擔心這種態度可能只是表面而已。菲律賓德拉薩大學一項研究發現，媒體經常出現男同性戀的角色，但往往只是為了製造娛樂效果，而且缺乏個人特色，例如，晚間綜藝節目《 Banana Split》及 2013年的肥皂 AUTUMN | W INTER 秋冬 2 0 2 0

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LGBT+ WINS 勝利 2011 The Psychological Association of the Philippines introduced the LGBT Non-discrimination Policy Resolution to “eliminate stigma, prejudice, discrimination and violence” and promote equal rights. 菲律賓心理學協會推出非歧視政策決議《LGBT Non-discrimination Policy Resolution》，旨在「消除污名化、偏見、歧視及暴力」及推動平等權利。 2016 Geraldine Roman became the first transgender woman elected to the Congress of the Philippines. Geraldine Roman成為首位當選菲律賓國會議員的跨性別女性。 2019 The Senate of the Philippines and House of Representatives passed the Safe Spaces Act or RA 11313 to protect the LGBT+ community from “misogynistic, transphobic, homophobic and sexist slurs.” 菲律賓參議院及眾議院通過 RA11313《安全空間法案》，旨在保護 LGBT+社群免受「貶抑女性、恐跨情緒、恐同情緒及性別歧視誹謗」。 2020 The SOGIE Equality Bill, also known as the AntiDiscrimination Bill, was filed for review in congress in August 2016. If passed during the current 18th Congress, it will prevent discrimination based on sexual orientation, gender identity or expression. 《 S O G I E 平等法案》（又稱《反歧視法案》）於2016年提交到菲律賓國會，一旦於目前的第18屆國會獲得通過，將可防止性傾向、性別認同或性別表達的歧視。

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劇《 My Husband’s Lover》。前者將同性戀角色塑造為插科打諢的喜劇人物，後者雖然以低調的方式探討這個群體所面對的問題，卻仍然將他們描述為淫蕩、不誠實，且用情不專的人物。住在宿霧的平面設計師及化妝師 Czar Dabon是一名男同性戀者，他說同性戀這個身分是一把雙刃劍。儘管媒體老是描述同性戀者「舉止浮誇」或「娘娘腔」，卻也提高了社會對這個社群的關注及接受度。「身為同性戀者，我的成長過程沒有甚麼困難。我很幸運，擁有充滿愛心、懂得體諒我的父母。我認為菲律賓有越來越多人以寬容的態度對待LGBT+社群。但寬容並不代表接受。」他認為，女同性戀者、跨性別者、雙性人及非二元性別者會遇到更多困難，因為人們比較不了解這些性傾向及性別認同的人士。例如，根據歐洲跨性別組織（ Transgender Europe）在 2015 年所做的一項研究，在菲律賓的跨性別人士當中， 71.3％表示曾受到霸凌或侮辱， 35.7％曾在學校遭到性騷擾或攻擊。菲律賓跨性別選美皇后及社運人士 Magdalena Robinson表示，作為一名跨性女，她在成長過程中的每一天都面對痛苦與掙扎。她質疑自己為何跟其他人不同，需要「隱藏（女性）身分」和「試著變得男性化」。雖然直系親屬接納她的跨性女身分，但有些親戚卻叫她「下地獄」。多年來， Robinson學會了與他人保持距離：「他們有權保有自己的信念，但不必加諸在我們身上。」 Robinson認為年輕一代比較容易接受 LGBT+：「他們也比較能夠理解菲律賓前殖民時期多元共融的歷史。我們甚至在《古蘭經》及《聖經》進入菲律賓之前已經存在，我們想要效仿當時接納彼此的文化及社會。」她說：「爭取性別平等是一場漫長而艱苦的奮鬥，但值得付出努力。在性別不平等的問題得到解決之前，我們仍會不斷受到壓迫。」

根深蒂固

Social acceptance has been shifting, too. According to a 2013 report by the Pew Research Center, which surveyed roughly 38,000 respondents from 39 countries, 73 per cent of respondents from the Philippines said they accept homosexuality, second in the Asia-Pacific region only to Australia at 79 per cent. However, activists fear this progress may be superficial. For example, gay men are commonly featured in media, but mostly in stereotypical roles and as “sources of entertainment,” as found in a study by the De La Salle University of the Philippines. For example, evening variety show Banana Split features gay characters as comic relief. Meanwhile, 2013 Filipino soap opera My Husband’s Lover explores LGBT+ issues in a more nuanced way, yet still depicts gay men as lustful, dishonest and unfaithful. Graphic designer and makeup artist Czar Dabon, a resident of the Cebu province who identifies as gay, says it is a double-edged sword. Though media perpetuates stereotypes of gay men being “flamboyant” or “effeminate,” it also increases awareness and acceptance. “Growing up gay wasn't hard for me. Somehow I had the privilege to be born with loving and understanding parents,” Dabon says. “I think more and more people in the Philippines are becoming tolerant to the LGBT+ community. However, tolerance does not mean acceptance.” Life is significantly harder for lesbians, transgender, intersex and nonbinary individuals, he says, because these sexual orientations and gender identities tend to be less understood. For example, 71.3 per cent of transgender individuals in the Philippines said they have been bullied or insulted while 35.7 per cent had been sexually harassed or attacked at school, according to a 2015 study by Transgender Europe. For Magdalena Robinson, a transgender Filipina beauty

queen-turned-activist, growing up as a transgender woman was a daily struggle. She questioned why she was different, “hiding [her] identity” and “trying to be masculine.” While Robinson’s immediate family accepts her as a transgender woman, some relatives have told her to “go to hell.” Over the years, Robinson has learned to distance herself. “They can practice their belief but they don’t need to impose it on us,” she says. Robinson believes that younger people tend to be more accepting. “There’s also more appreciation of [the country’s] pre-colonial history of inclusion,” says Robinson. “We [LGBT+ individuals] have existed even before the Qur’an and the Bible came [to the Philippines] and we want to emulate that culture and society of inclusion.” “It may be a long and difficult struggle to equality but it is a worthwhile cause,” says Robinson. “Until we can solve issues of gender inequality, the cycle of oppression continues.” AUTUMN | W INTER 秋冬 2 0 2 0

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無法並存的難題

MUSLIM & QUEER IN SOUTHEAST ASIA

A Contentious Pairing 東南亞的穆斯林與酷兒：

無法並存的難題 Muslim leaders and worshippers across the region selectively cite ancient texts to justify LGBT+ suppression. 穆斯林領袖和信徒選擇性地引用古經文作為打壓 LGBT+社群的理據。

W O R D S 文 Fatima Qureshi I L L U S T R A T I O N S 插圖 Lucy Engelman

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“Shame on you! Shame on you! Shame on you!” chanted hundreds of young protesters across London, New York, and Paris in April 2019, after Brunei legalised capital punishment of LGBT+ acts. Assembled outside Brunei-owned hotels, crowds wielding rainbow flags and banners emblazoned with “LGBT+ Lives Matter” called for a boycott of the sultanate’s international hospitality holdings. Under Penal Code 1951, Section 377 Unnatural Offences, the Brunei Sultanate officially outlawed homosexual acts between men under penalty of death by stoning. This legislation, part of the country’s Syariah Penal Code Order (governance based on the Qur’an, also known as Sharia) sent shockwaves across the globe, leading to boycotts, protests, and threats of international sanctions. Buckling under international pressure, Sultan Hassanal Bolkiah retracted the draconian punishment of stoning a month later and extended a moratorium on the death penalty. Still, the move did not placate activists. Protests and boycotts raged across Asia for several weeks, renewing the debate on LGBT+ rights within the context of the Islamic faith. O N E T E X T, C O U N T L E S S I N T E R P R E T A T I O N S Myriad factors – academic, penal, and schisms within the faith – have complicated the conversation around LGBT+ and Islam. Around the world, regional interpretations of the Qur’an vary by location and sect. Likewise, Sharia also differs depending on the school of fiqh (or legal philosophy derived from religious texts),

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019年 4月，倫敦、紐約及巴黎的街頭

出現了數以百計的年輕抗議者，他們揮舞著彩虹旗和寫有「 LGBT+ Lives Matter」的橫額，聚集在汶萊政府持有的酒店外高呼：「可恥！可恥！可恥！」，並呼籲大眾抵制汶萊的國際酒店業者。這場示威活動的起因，源自汶萊蘇丹桑納爾・博基亞在該國 1951年《刑法》第 377 條非自然犯罪中通過對同性之間的性行為處以石刑、鞭刑或監禁等刑罰。該刑罰源於《伊斯蘭刑法》（以《古蘭經》為基礎的統治，也稱為《伊斯蘭教法》），在全球引起軒然大波，引致各種抵制、抗議及威脅國際制裁等行動。面對國際壓力，博基亞終於妥協，在一個月後撤回石刑的嚴厲懲罰，並暫停執行死刑。儘管如此，示威者的怒火並未平息。亞洲各地的抗議及抵制活動持續多個星期，各界再次熱議伊斯蘭信仰對 LGBT+ 權利的看法。一樣經文百樣解讀與學術和刑罰相關的各種因素，以至信仰中的分歧，都令 LGBT+ 與伊斯蘭教之間的關係更為複雜。全球不同地區及教派對《古蘭經》各有不同解讀，同樣地，《伊斯蘭刑法》也因伊斯蘭教的法學派別（或源於宗教經文的法律哲學）而產生差異，這影響了對經文的理解，以及違法者所受的懲罰。曾與馬來西亞非牟利組織 Sisters in Islam 合作的國際伊斯蘭學者 Afiq Mohamad Noor 解釋：「《古蘭經》由人類詮釋，而非來自神的釋義。自伊斯蘭教於 1, 400多年前創立至今，已一再受到考驗。儘管不同法學派別互有差異，但宗教只要求堅守《古蘭經》的核心信條。」身為同性戀者的 Noor 致力於研究《古蘭經》、駁斥對經文的錯誤解讀及「恐同恐跨」的態度。保守派學者習慣參考《古蘭經》中有關先知魯特（基督教稱為「羅得」）的章節作為支持反對 LGBT+的理據，其情節類似聖經《創世記》提到的所多瑪及蛾摩拉這兩個罪惡之城，大致講述這兩座城市的男人企圖強姦兩個化身外地人在羅得家作客的天使，後來這兩座城市因罪惡而被上帝毀滅。英文的雞姦一詞「 sodomy」就是源自所多瑪。反對 LGBT+的學者引用先知魯特寓言的幾段經文：「你們務必要捨女人而以男人滿足性慾嗎？不然，你們是無知

識的民眾。」（魯 27:55 ）。後面還有一段寫著：「我必使天災從天空降於這個城市的居民，那是由於他們的放蕩。」（魯 29:34 ）。寓言還提到阿拉真主使飛沙走石的暴風毀滅城市及居民（魯 54:34 ）。魯特的故事是《古蘭經》中提及男男性行為的主要經文。有趣的是，《古蘭經》並未明確提及女同性戀者，但禁止婚外性行為，因此，女性之間的性行為亦被默認為有罪。此外，伊斯蘭教的《聖訓》明文譴責同性性行為、「娘娘腔」的男人和「模仿男人的女人」。這本根據先知穆罕默德的言行編寫的宗教典籍具有足以與《古蘭經》相提並論的重要性，儘管先知表面上反對非異性戀行為，但根據書中的文字，他並沒有說到要對個別 LGBT+人士加以懲罰。不同的伊斯蘭教派認為，將同性戀定義為犯罪及/或懲罰同性性行為的觀念就是來自《聖訓》，指出犯下此罪將會受到天譴。然而，由於《聖訓》是由伊斯蘭學者在先知過世之後數個世紀才編寫而成，因此改革派伊斯蘭學者始終對這些手稿的真實性存疑。語境至關重要伊斯蘭學者 Noor指出，部分學者選擇性地引用魯特的故事，並且根據個人需求斷章取義。反 LGBT+的論點是基於同性戀犯罪的觀念，但 Noor指出：「你可以在伊斯蘭的歷史記錄中，找到許多關於男性和女性對同性充滿慾望的描述，以及同時是雙性人和跨性別者的例子。」舉例來說，普遍被認為自由開放的鄂圖曼帝國是曾經統治大部分東南歐、中東及西亞約 600 年的伊斯蘭教王國。當時的文學、詩歌及色情文學均顯示社會普遍接受同性戀。更重要的是，某些伊斯蘭古文獻顯示了容忍女性化的男人或跨性別者（ mukhannath）、雙性人（ khunsa）及男性化的女人（ mutarajjula）的態度。在《布哈里聖訓實錄》中，異性戀男性禁止與女性單獨見面，但 mukhannath卻可以與女性同住，因為他們不是異性戀男性。在伊斯蘭教成立之初，先知穆罕默德便指示了在居所及社區如何與 LGBT+人士相處。一些現代學者，如 20世紀著名突尼斯學者 Muhammad al-Tahir ibn Ashur曾深入研究非自然性行為的「罪」。 AUTUMN | W INTER 秋冬 2 0 2 0

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which influences how societies interpret teachings and punish perceived violations. “The Qur’an is interpreted by men. As such, it’s not divine interpretation because it has been challenged time and again since [Islam] was founded over 1,400 years ago. [One school of fiqh] can differ from another, so long as the core tenets of the Qur’an are upheld,” explains Afiq Mohamad Noor, an international Islamic scholar who previously worked with Malaysian nonprofit, Sisters in Islam. Noor, who identifies as gay, has dedicated his life to researching the Qur’an, refuting misinterpretations, and addressing homophobic and transphobic attitudes amongst Muslim scholars. The Qur’anic chapter that conservative scholars tend to reference when bolstering anti-LGBT+ views is the parable of the Prophet Lut (known to Christians as Lot), which is similar in essence to the Bible’s Book of Genesis story of the evils of two cities Sodom and Gomorrah. In brief, the male inhabitants of Sodom endeavour to rape Lot’s guests (two angels disguised as men). God later destroys the cities of Sodom for their wickedness. The term “sodomy” is derived from the city of Sodom. Anti-LGBT+ scholars allude to a few particular verses from the parable of Prophet Lut: “What! Do you indeed approach men lustfully rather than women? Nay, you are a people who act ignorantly” (Lut 27:55). Later, the text reads: “Surely we will cause to come down upon the people of this town a punishment from heaven because they transgressed” (Lut 29:34). Allah, as the parable continues, sent down a “stonestorm” which subsequently destroyed the city and its inhabitants (Lut 54:34). The story of Lut is the main Quranic passage that mentions sex between men. Interestingly, the Qur'an does not explicitly address lesbian sex, though sex outside of marriage is forbidden. Thus, by default, lesbian sex would be considered sinful. In addition, according to hadith – collections of the Prophet Muhammad’s words and deeds that are comparable in authority to the Qur'an itself – homosexual acts are unequivocally condemned, as are “effeminate” men and "women who imitate men." Even though the Prophet ostensibly expressed disapproval, according to these texts, he did not actually punish LGBT+ individuals.

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Various sects of Islam consider this the basis for outlawing homosexuality in its entirety and punishing acts of homosexuality, pointing to the divine consequences that followed such “sin.” Since Islamic scholars wrote the hadiths several centuries after the Prophet supposedly lived, however, progressive Islamic scholars have long questioned the validity of these manuscripts. C O N T E X T M AT T E R S Noor, the Islamic scholar, notes that scholars selectively quote Lut’s story and cherry-pick narratives out of context to fit their narratives. Anti-LGBT+ discussions base their argument on the sinfulness of homosexual acts, yet historically, “you can find a rich narrative of same-sex desires in historical records of Islam among women and men, as well as the co-existence of intersex and transgender people,” says Noor. For example, the Ottoman Empire – an Islamic kingdom that controlled much of what is now southeastern Europe, the Middle East, and western Asia for roughly 600 years – was thought to be particularly liberal. Anecdotal evidence shows that Ottoman society accepted homosexuality, according to literature, poetry and erotica from that time period. What’s more, mukhannath (an effeminate man or transgender individual), khunsa (intersex person) and mutarajjula (masculine woman) appear to be tolerated in some ancient Islamic texts. In the Sahih al-Bukhari, a collection of hadith, people who identify as mukhannath are allowed to live with women since they are not heterosexual men (who would have been forbidden to meet women alone). And the Prophet Muhammad used such terms to describe encounters with LGBT+ people in houses and neighbourhoods at the dawn of Islam. As for the “sin” of sodomy, contemporary scholars like Muhammad al-Tahir ibn Ashur, a renowned 20th-century Tunisian scholar, have explored the issue in great detail. In his Qur’anic exegesis, Ibn Ashur writes that the city of Sodom in the Qur’an is described as a trading hub, where local villagers sometimes assaulted or raped migrants to coerce male traders into paying taxes. The villagers weaponised sodomy as a means of

無法並存的難題

Ibn Ashur在對《古蘭經》的註釋中

寫道，《古蘭經》描述的所多瑪是一個貿易樞紐，當地居民有時會攻擊或強姦外來者，以脅迫男性商人交稅。他們將性侵犯作為一種權力和控制手段，而非受到同性吸引的行為。 Noor 也同意 Ibn Ashur 的看法：「魯特一書所描述的罪人以性侵犯脅迫他人，並藉此表達他們對先知魯特的不滿。」這種解釋獲得西班牙古典學者 Ibn Ḥazm支持，身處 10 至 11 世紀的他，並不同意同代人對「慾望」和「性慾」的解讀。東南亞的穆斯林國家卻有截然不同的解讀。馬來西亞宗教事務部專員 Ali Muda認為，若沒有進一步解釋，進步難以實現：「我只能說雞姦是錯誤而且有罪的，因為這是來自神的誡命。」 Muda 宣揚政府公佈的條款：「 LGBT+ 是公民，擁有跟其他所有公民一樣的人權。」但是對於政府拒絕確認聯合國為約束各國落實平等及非歧視等人權而推出的公民權利和政治權利國際公約（ ICCPR）， Muda卻不願置評。公約第 26條經常被引用在民事婚姻，並延伸至同性婚姻。澳洲人權官員 Edward Santow在爭取同性婚姻合法化的進程中，便引用了此一條款，結果促成了澳洲於 2017年通過同性婚姻。

Muda 認為，即使本地的 LGBT+ 社群如美國、澳洲及歐洲那樣「大聲疾呼自由」，但「馬來西亞人永遠不會接受，倡議者可以嘗試挑戰國會的法律。」

穆斯林酷兒面對的危險儘管學者和政府不斷在學術及政策層面上解釋及辯論古代文獻，但穆斯林國家的 LGBT+社群仍然持續面對宗教迫害、騷擾及暴力。 2019年，巴基斯坦警方發現兩名被虐殺的跨性女屍體。孟加拉的新聞媒體在 2020 年 7月報導了網上教育企業家 Ayman Sadiq 受到保守派穆斯林的死亡威脅，原因是他的一名前僱員在 Facebook上分享了支持 LGBT+的帖子。在非洲伊斯蘭國家索馬利蘭，男同性戀者被迫隱姓埋名流落異鄉，因為他們擔心遭到親友及族人以維護名譽的理由殺害。在埃及， Sarah Hegazi事件掀起眾怒。 2017 年，這位女同性戀倡議者因為在一場音樂會上揮舞 LGBT+ 彩虹旗而被捕，在獄中受盡折磨。其後 Hegazi 得到加拿大庇護流亡海外，卻因為創傷後壓力症候群及嚴重抑鬱，在 2020 年 6 月於加拿大自殺身亡。在亞庇土生土長的 Dian*是一名尚未出櫃的穆斯林女同性戀者，她說 Hegazi的悲劇對許多馬來西亞 LGBT+人士影響深遠。她拿出一張與 LGBT+朋友的合照，說道：「我們的社群遭到別人殘忍無情、根深蒂固的歧視，而這些人都是來自我所信奉的宗教，這令我感到非常沮喪。」她感嘆地表示，她們任何一個人都可能面臨跟 Hegazi一樣的命運。 AUTUMN | W INTER 秋冬 2 0 2 0

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power and control, not an expression of homosexual attraction. Noor, agrees: “The transgressors of Lut are abusing sex to oppress and show their disagreement with Prophet Lut when he arrives.” This interpretation is supported by often-cited assessments by Ibn Ḥazm, a classical scholar from Spain, who disagreed with readings of “desire” and “lust” among his contemporaries during the 10th and 11th centuries. Muslim-majority governments across Southeast Asia have formed completely different interpretations. Ali Muda, special duties officer to Malaysia’s Minister of Religious Affairs, asserts that a progressive alternative is implausible without offering further explanation: “All I will say is that sodomy is wrong and sinful because that’s the religious decree by God.” Muda tows the official government line: “LGBT+ [individuals] are citizens and have human rights like everyone else.” But when pressed on the government’s refusal to ratify the United Nations’ International Covenant on Civil and Political Rights (ICCPR), a binding international treaty for states to include central features of equality and non-discrimination, he declined to comment. Article 26 of the ICCPR is normally cited to extend civil marriage rights to homosexual couples and was recently referenced by Australian Human Rights Commissioner Edward Santow when campaigning for legalisation of same-sex marriage in Australia, which passed in 2017. Muda asserts that despite the LGBT+ community “clamouring for freedoms” like those in the US, Australia and Europe, “Malaysians will never accept that, and [activists] can try challenging the laws in Parliament.” THE PERILS OF BEING QUEER While scholars and governments ceaselessly interpret and debate ancient texts, LGBT+ communities in Muslim-majority nations continue to face religious persecution, harassment and violence every single day. In Pakistan in 2019, police discovered the bodies of two transgender women who had been tortured and beaten to death. In Bangladesh, reports emerged in July 2020 about online education entrepreneur Ayman Sadiq, who received a series of death threats from conservative Muslims after a former employee shared a pro-LGBT+ post on Facebook. In the African Islamic state of Somaliland, gay men have been forced to flee their homes and enter self-exile for fear of honour killings by their own family and community. And in Egypt, Sarah Hegazi’s story caused outrage. In 2017, the lesbian activist was jailed and tortured for waving the LGBT+

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rainbow flag at a concert. Three years later, in June 2020, Hegazi took her life while living in exile in Canada, having suffered from PTSD and depression for years. Hegazi’s tragic story, in particular, has impacted many LGBT+ people in Malaysia, says Dian*, a closeted lesbian Muslim and native of Kota Kinabalu. “It’s always so disturbing to hear about our community being subjected to ruthless discrimination built into every person’s consciousness – and to think they’re from my religion,” she reflects, as she pulls out a photo of her LGBT+ friends. Any one of them could face the same fate as Hegazi, she laments. For Dian, attacks both physical and emotional on the LGBT+ community serve as a constant and inescapable reminder of just how conservative Islam has become in some Muslim-majority countries. Specifically, regarding Malaysia’s laws, the 37-yearold activist who is currently studying to be a lawyer, says the past three decades have seen media censorship and outright bans on conversations around LGBT+ rights. She views this as detrimental and misleading: “Sharia court systems [started] targeting LGBT+ people at the end of 2013, and the public follows these recent inventions like they have been here for thousands of years. That is really upsetting.” Being both Muslim and LGBT+, Dian often wrestles with her identity, feeling like an outcast for not being straight or Muslim enough. Dian’s family never forced her to perform daily prayers, recite the Qur’an or attend Islamic school. However, they firmly believe in arranged marriages, which will be an impossible reality for Dian if and when the time comes. They will expect her to marry a man, even though she is a lesbian, a fact that she has hidden from her family due to their conservative worldview. “I was always the perfect daughter. As the eldest, my mother was dependent on me to guide my sisters, and I don’t want to ruin that image or the relationship we have,” says Dian, adding that the pressure of being a “good Muslim daughter” caused many inner conflicts about Islam, love, and human rights. “It’s like living a double life.” “Beyond the political debates, at the heart of it, I am here, a lesbian,” she says. Dian often thinks of the basic humanity linking her to all other Southeast Asian LGBT+ individuals who may be suffering similarly discriminatory laws and cultural taboos. “In my mind and in my heart, I know that what I’m doing is not sinful because all I’m doing is loving someone … And if you think God denies my existence, then our Prophet Muhammad’s efforts to spread peace and love in the name of Islam were all in vain.” *Name has been changed to protect the individual’s privacy.

無法並存的難題

對 Dian 來說， LGBT+ 社群所承受的身心摧殘無時無刻都在提醒她，部分穆斯林國家的伊斯蘭教徒變得有多保守。這位正在攻讀法律學位、希望成為律師的 37 歲倡議者說，在過去 30 年來， LGBT+權利被噤聲，相關報導亦遭到全面刪除，這不僅對社會有害，更造成了種種誤導：「伊斯蘭教的法院在 2013年底開始針對 LGBT+社群，社會大眾把這些新觀點奉為圭臬，有如傳承數千年的理念。這真令人氣惱。」作為穆斯林和 LGBT+， Dian經常為自己的身分而痛苦，她覺得自己既不是異性戀者，又不夠像穆斯林，因而感到被社會遺棄。 Dian的家人從未強迫她每天定時祈禱、背誦《古蘭經》或就讀伊斯蘭學校，但他們堅信父母之命、媒妁之言的婚姻，認為 Dian總有一天要跟男人結婚。由於家人觀念過於保守， Dian一直不敢向他們出櫃。

Dian 說：「我一直是個完美的女兒。作為長女，母親需要我帶領幾個妹妹，我不想破壞這個形象和我們之間的關係。」她補充，成為一個「乖巧穆斯林女兒」的壓力令她內心產生許多掙扎，包括對伊斯蘭教、愛情及人權的糾葛，「就像在過雙重生活。」她說：「撇除了政治上的爭論，說到底，我就是一個女同性戀者。」 Dian認為，她和眾多東南亞 LGBT+人性共通，並可能蒙受類似法律歧視及文化禁忌的壓迫。「無論是理性或感性，我都知道自己所做的事不是罪，因為我只不過是愛某個人……如果你認為神否定我的存在，那麼先知穆罕默德以伊斯蘭教之名在世上傳播和平與愛的努力就是徒然。」

*使用化名以保護當事人的私隱。 AUTUMN | W INTER 秋冬 2 0 2 0

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A Heavy Cross To Bear 基督教義大哉問 Why do some Christian churches oppose the LGBT+ community? We explore this complex tension with two experts.

為何有些基督宗教團體反對 LGBT+族群？我們與兩位專家一起追溯這種根深蒂固的成見之起源。 WORDS 文

Kate Springer

PHOTOGRAPHY

攝影 Ben Marans

ince the earliest days of Christianity, churches have alienated or punished LGBT+ congregants, particularly gay men, based on interpretations of biblical scripture that portray homosexuality as

a sin. In 390 AD, Christian emperor Theodosius the Great of the Roman Empire ordered gay men to be burned at the stake. In the Middle Ages, Catholic clergy members hunted gay people to punish them for “crimes against Natural Law.” Essentially, any sexual act not expressly undertaken for the purpose of procreation. By the 13th century in France, the Catholic Church castrated men and dismembered female sexual organs if they were found guilty of homosexual acts. Meanwhile, in England, King Henry VIII passed The Buggery Act 1533, which punished anyone found guilty of sodomy with the death penalty. Persecution and condemnation exist in modern history as well. In the US, for example, more than 680,000 people have undergone conversion therapy. And in 2016, Christian extremists publicly supported the mass murder of 49 people at a gay club in Orlando, Florida. Why does anti-LGBT+ sentiment run so deep? We ask theologian Lap Yan Kung and gay pastor Jason Ho to explain the biblical and regional cultural influences behind this historic rift.

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自

基督宗教發源早期，教會就刻意孤立甚至懲罰 LGBT+信徒，尤其針對男同性戀者，因為教會認為聖經將同性性行為視為罪惡。在西元 390年，羅馬帝國的狄奧多西一世下令將男同性戀者處以火刑。中世紀時，天主教神職人員認為任何非以生育為目的性行為都違反自然，因此以「違反自然法則」的罪名追捕並懲罰同性戀者。到了 13世紀，法國天主教對犯下同性性行為者分別處以男同性戀者去勢、女同性戀者割除性器官的刑罰。在英國，亨利八世通過了《 1533年雞姦法》，對犯下雞奸罪的人處以死刑。即使到了現代，迫害及譴責同性戀的行為依然存在。例如，美國有超過 680,000 人接受了「矯正治療」； 2016年，佛羅里達州奧蘭多一家同性戀夜店發生 49人遭屠殺的慘案，一些基督教極端分子卻公開表示支持。究竟這種反 LGBT+的情緒從何而來？為何如此根深蒂固？我們邀請了神學家龔立人教授及同性戀牧師何寶萬博士，一起探討造成這種長久分歧背後的歷史、聖經經文及地區文化。

Meet the Experts 受訪專家

JASON HO 何萬寶博士

PROFESSOR LAP YAN KUNG 龔立人教授

A fifth-generation Christian, Jason Ho is a gay pastor at Blessed Ministry Community Church (BMCC) in Hong Kong, as well as an English language and cultural studies professor at the UOW College Hong Kong, formerly Community College of City University.

For more than 25 years, Professor Kung has been a theology professor at the Divinity School of Chung Chi College at the Chinese University of Hong Kong (CUHK). He researches the intersection of religion and society, including Christian ethics and sexuality.

身為基督教家庭的第五代信徒，何萬寶是基恩之家的同性戀牧師，也在香港伍倫貢學院（前身為香港城市大學專上學院）擔任英語及文化研究教授。

龔立人在香港中文大學崇基學院擔任神學院副教授超過 25年。他研究宗教與社會的關係，包括基督教倫理學及性傾向。

ARIANA JASON HO

Tell us about yourselves. I was raised in a Christian family here in Hong Kong. I discovered I was gay as a teenager and started dating another man, but this became a conflict at my church. At the time, I was a Jehovah's Witness [a particularly conservative Christian denomination] and they excommunicated me when I told them about my sexuality. I was without a church for around eight years. Then about 13 years ago, I found BMCC where Pastor Joe Pang welcomed me. Since then, I have gradually been able to accept my identity as a gay Christian.

My first encounter with the issue of homosexuality in KUNG faith was through my students at CUHK. Some confided in me that they were homosexual and faced personal conflicts at home, in church or in the college residence halls. Learning about their struggles made me realise we need to take a look at what is going on in our society.

bad Christians and deserve punishment because their daughter is gay. The girl felt very depressed because she loved her parents so much and felt like she caused their despair. A question challenges me: “What Christian love testifies is not love but divide in the name of love.” JH

I am a teacher, and every year on the first day of school, I come out to my students. One year, a lesbian student came out after I did, and everyone in the room applauded. It was very meaningful. It also highlights how important it can be to come out – not just for LGBT+ people but also for allies, who accept us. If more people come out, and more LGBT+ allies show support, there is a better chance society and religious communities will become more accepting.

ARIANA

Why is there so much tension between Christianity and sexuality in the first place?

Many centuries ago, the early church fathers [influential ancient writers, theologians and priests who interpreted scriptures] looked at sex and gender through a patriarchal, misogynistic lens. Women had no value aside from childbearing, and they blamed women for bringing sin to the world [in the form of sex]. They argued that a holy person should only have sex to procreate and, since gay sex does not result in procreation, it is considered a sin.

MAEL BALLAND

LAP YAN

ARIANA

What have you heard while working with LGBT+ individuals?

LYK

I have heard many sad stories. One that comes to mind is about a young girl in her early 20s who is a lesbian from a very devoted Christian family. They were a wonderful, happy family until she came out as gay. Her parents blamed themselves, believing that they must be

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LYK

Yes, according to the biblical understanding, the Book of Genesis [the first book in the Old Testament] laid the foundation. The second chapter explains how God created Adam and Eve as man and wife and encouraged them to procreate. In the Old Testament, men with an intention to avoid procreation are condemned.

ARIANA

When Christians make anti-gay arguments, what passages do they point to?

There are six or seven anti-LGBT+ verses in the Bible that [the LGBT+ community] collectively calls the ‘clobber’ texts. The first one is the creation story [Genesis chapters 1-2], which is all about a man and a woman forming the ʻnaturalʼ relationship. Some read this to mean that those who don’t follow this formula are ‘wrong.’ Then we have Genesis chapter 19, which is the story of Sodom and Gomorrah. To summarise: God destroyed these two ‘sinful’ cities where it is believed, by some interpretations, that local mobs would rape ‘foreigners.’ That is where the term ‘sodomy’ comes from. Some early fathers interpreted this story to mean that God forbids gay sexual relationships, but this story is really about how the city treated marginalised people and foreigners.

LYK

ARIANA JH

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You are absolutely right. At the time of writing the Hebrew [Old Testament] and the New Testament, people had no knowledge about homosexuality. They based this on phenomena they may have seen but didn’t understand. So ancient Christians and Hebrews simply say ‘no’ to it, because they’ve always strongly valued procreation.

ARIANA

何寶萬我在香港的基督教家庭成長，青少年時期發覺自

己是同性戀者，開始與同性約會，卻因此與教會產生衝突。當時我是耶和華見證人（一個特別保守的基督教派）的教友，當我向教會出櫃時，他們開除了我的教籍。我大約有八年時間沒有屬於任何教會。大約 13年前，我找到了基恩之家，彭偉業牧師很歡迎我。從那時起，我逐漸接受自己既是基督徒也是同性戀者的雙重身分。龔立人我透過我在香港中文大學的學生首次接觸到信仰

中的同性戀議題。有些學生告訴我，由於他們是同性戀者，他們在家庭、教會或大學宿舍都遭受敵意。了解到他們的掙扎後，我明白到這是我們必須正視的社會現狀。 ARIANA

ARIANA

你們從LGBT+人士聽到的真實經歷有哪些？

龔我聽過很多令人難過的故事。其中一個是關於一

位 20多歲、來自虔誠基督教家庭的女同性戀者。這個女孩原本有一個幸福的家庭，但她的父母一聽到女兒是同性戀後就開始自責，並認定女兒成為同性戀，是因為自己不夠虔誠而遭受懲罰。這個女孩感到十分沮喪，因為她覺得這讓自己深愛的父母絕望。這件事令我質疑：「基督徒的愛不是愛，而是以愛的名義製造分裂。」何我是一名老師，每年開學第一天，我都會向學生

出櫃。有一年，一名女同性戀學生在我出櫃後也公開了自己的性傾向，所有學生都為她鼓掌。這件事非常有意義，它證明了出櫃對 LGBT+ 人士以及接納我們盟友都同樣重要。如果有更多人出櫃，並且得到更多 LGBT+盟友及組織的支持，就有機會令社會及宗教團體更容易接受我們。

Can you walk us through Leviticus 18:22? In this verse, the Bible says, ‘You shall not lie with a male as with a woman.’ If you read that line literally, it seems to be talking about homosexuals. But if you compare 44 translations of those same verses, it has changed over the centuries. There have been some misinterpretations of Greek terms, such as arsenokoites malakos, which has been translated as ‘homosexuals’ in some texts. However, modern scholars argue that translators imposed meaning on the terms without considering the historical and cultural context. [In context, arsenokoites malakos most likely refers to a person who is a victim of rape, be it a man, woman or child]. These texts have nothing to do with our modern notion of homosexual relationships – of a man or woman falling in love with another person of the same sex. It is not talking about this kind of romantic intimacy or a consensual relationship; it is talking about sexual exploitation.

請先為我們介紹一下自己。

ARIANA

基督宗教和性傾向為何有如此多衝突？

何許多世紀以前，早期教父（指古代有能力解釋

聖經的作家、神學家及神職人員）以男性至上、貶低女性的角度來看待性及性別。女性除了生育之外別無價值，而且他們指責女性把罪惡（性）帶到世界。他們認為聖潔的人只會為了繁殖後代才進行性交，由於同性戀者無法生育，因此他們之間的性行為被視為是一種罪惡。龔是的，根據聖經，舊約的第一卷書《創世記》已

開宗明義提到這一點。第二章解釋上帝創造亞當和夏娃，使他們成為夫妻，並且鼓勵他們生育。在舊約中，純為歡愉而非生育的性行為應該遭到譴責。

基督教義大哉問

「外地人」。這是英文雞姦（ sodomy ）一詞的由來。一些早期教父將這個故事解釋為上帝禁止同性性行為，但其實這個故事講的是這座城市的人如何對待邊緣社群及外來者。龔你說得很對。在撰寫希伯來語的舊約和新約時，

人們對同性戀毫無所知。他們根據自己可能看過但不了解的現象作出判斷。由於古代基督徒和希伯來人非常重視生育，因此他們直接反對這件事。 ARIANA

可以跟我們說說《利未記》第18章22節嗎？

何聖經這段經文說：「不可與男人苟合，像與女人一

樣。」從字面看來好像在講同性性行為。但如果比較同一段經文在數個世紀中的44種譯本，則可看出當中已有一些變化。其中包括一些對希臘文的誤解，例如某些文本將「arsenokoites malakos」翻譯為「同性戀」。然而，現代學者認為，譯者並未考慮到當時的歷史及文化背景，便將這個詞語錯譯為同性戀。（arsenokoites malakos通常是指被性侵的受害者，可能是男人、女人或兒童）。這些文字跟現代概念的同性戀關係（男性或女性愛上另一個同性的人）無關，因為它們不是在講親密浪漫或兩情相悅的關係，而是在講性剝削。

“

龔我們還必須記住《利未記》第 18 章 22 節是《聖潔法

典》的一部分，《法典》內容同樣譴責食用貝類、豬或剃鬚，這些都被視為可憎及罪惡。我的想法是，我們不應該按照字面意思去理解聖經，而是應該合理推論（推斷出哲學意義，並應用在日常生活上），例如，我們可以看看《使徒行傳》。在第10章中，彼得有一個異象：他看見天降下一個器皿，裡面有各種動物。一個聲音叫他吃這些動物，但其中有些「污穢和不潔之物」，因此彼得拒絕了。但這聲音告訴他上主創造的一切都是潔淨的。異象出現之後，彼得遇到「外邦人」（舊約視所有非猶太人都不配得到上主的恩賜）。儘管這個人不是猶太人，但彼得明白仁慈的上主希望他接受外邦人。這個深具意義的故事有助我們理解 LGBT+ 議題。舊約清楚劃分了潔淨與不潔、閹人及「正常人」，但上帝打破了這些界限，叫我們互相接受。基於這個訓示，我認為上帝希望我們接受不同性傾向的人。

Since gay sex does not result in procreation, it is considered a sin. 由於同性戀者無法生育，因此他們之間的性行為被視為是一種罪惡。 JASON HO

何萬寶

B L E S S E D M I N I S T R Y C O M M U N I T Y C H U R C H 基恩之家

ARIANA

基督徒根據哪些經文提出反對同性戀的論點？

何聖經中有六、七段反對LGBT+的經文，LBGT+社群稱

之為「痛斥經文*」。第一段是《創世記》第一至二章，講述一個男人和一個女人自然結合為夫妻關係。有些人把經文理解為不遵循這種結合方式的人是「做錯事」。然後是《創世記》第 19 章提到的所多瑪與蛾摩拉的故事，大意是說，上帝摧毀了這兩個「罪惡之城」，而根據某些解釋，原因是當地暴民會強姦

ARIANA

你如何讓個人信仰符合這些教義？

何基督教團體曾犯過很多錯誤，包括有意及無意間在傳

道時，以及涉足社會、文化、政治及種族壓迫時所犯 AUTUMN | W INTER 秋冬 2 0 2 0

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A H E AV Y C R O S S TO B E A R

LYK

132

We also have to keep in mind that Leviticus 18:22 is part of the larger Holiness Code, which also condemns people who eat shellfish, pigs or shave – these are all considered abominations and sins. My main argument is that we should not read the Bible literally, but rather analogically [extrapolating philosophical lessons and applying them to situations in everyday life]. Just to give you an example, let’s look at the Acts of the Apostles. In chapter 10, Peter has a vision: a vessel full of animals falling from the sky. A voice instructed him to eat the animals, but some were ‘unclean,’ so Peter protested. But the voice assured him that all of God's creations are clean. After the vision, Peter meets a ‘gentile’ [a non-Jewish person who would be considered unworthy in the Old Testament]. Even though the man was not a Jew, Peter understood that God was gracious and wanted him to accept the foreigner. This is a very important story for us to understand in relation to LGBT+ issues because the Old Testament made a sharp distinction between the clean and unclean, the eunuch and the ‘normal.’ But God broke down those boundaries and said to appreciate one another. Based on this lesson, I think God would want us to accept people of different sexual orientations.

ARIANA

的錯誤。任何思想健全的基督徒都不應該盲目遵從教會的言行，應該成為擁有批判思想並推動社會變革的行動者。這些所謂「痛斥經文」的錯誤解讀，已不會對我造成任何傷害。相反地，從不同角度去解釋這些經文，有助我深入了解其社會文化背景，以及這些想法形成的緣由。龔這些教義並沒有對我的信仰帶來較深的羈絆，有時

候，我認為教會面對性別平等的政治議題或 LGBT+ 議題時，並未按照上帝的期望行事。教會所犯下的過錯，正正提醒我們必須勇敢地把它們大聲說出來。我依然擁有堅定的信念。我相信耶穌的教導和榜樣，耶穌向我們展現了祂的愛，並告訴我們要愛人如己。祂使我們的生活更豐盛，並打破人與人之間的隔膜，珍視每個人的獨特生命。何儘管曾經歷了許多事，但我仍然相信基督，因為我認

同基督教信仰所說的上帝。一些教會人士在傳道時表現出來的無知、恐懼和偏見永遠無法獲勝。而愛總會獲勝。對多元的愛、對真理的愛、上帝眼中對每個 LGBT+人士的愛，以及對正義的愛，將會克服困擾著教會的黑暗。

基督教義大哉問

ARIANA

How do you reconcile your personal faith with some of these teachings?

Christian churches have made many mistakes – mistakes on spreading teachings and getting involved in social, cultural, political and racial oppression knowingly and unknowingly. Any Christian with a sound mind should not just follow what the church says and does but become a critical thinker and agent of change in the society. The misinterpretations of the so-called ‘clobber’ passages no longer affect me in a harmful way. On the contrary, different interpretations of these passages have helped me look deeper into the sociocultural backgrounds and contexts in which they were conceived.

LYK

I do not feel any deep struggle with my faith though, sometimes, I find that churches are not doing what God expects them to do when it comes to political issues of gender equality or LGBT+ issues. When the church fails, it reminds us that we have to be more courageous and speak out. I still have my faith. I believe in the teachings and examples of Jesus, who shows us love and calls us to love others. He makes life flourish, breaks down human barriers and values each unique life.

Despite all that’s happened to me, I still believe in Christianity because the Christian faith speaks about God in a language I identify with. The ignorance, fear, and prejudice that some church people perpetuate in their teachings and practices are not going to win. Love always wins. The love of diversity, the love of truth, the love of each LGBT+ person in God’s eyes, the love of justice will always overcome the darkness that has been haunting the church.

ARIANA

龔香港在殖民地時期遵循英國對同性戀的法律，

在1991年之前，同性戀行為在香港一直是違法的罪行。有趣的是，香港並非基督教社會。那麼，何以香港長久以來接受這些法律？其中一個的原因可能是，中國社會同樣認為同性戀是不正常的。因此，我不會說教會是反對同性戀的主要群體，而是整個社會都把這件事視為罪惡。現在社會進步，教會卻依然落後。許多人沒有認真地自我反省，提出有建設性的批評，結果導致教會至今仍不公開歡迎同性戀教友。何

ARIANA

ARIANA LYK

In Hong Kong, some churches just tolerate LGBT+ members, while others can't accept them at all, like the Jehovah's Witnesses. Then, there are the LGBT+ affirming churches, which recognise the community as equals.

為甚麼會那樣？

真實生活體驗。許多教會拒絕同性戀教友，因為他們不了解，甚至未曾花時間聆聽他們的心聲或理解這個議題便作出判斷。然而，這情況也有一些變化。在 1990年代末之前，大多數香港教會都拒絕同性戀者。但現在我看到許多教會的態度轉趨容忍。他們沒有正式接受，但也沒有拒絕，可見情況正在改善。何

是的，直到近數十年才開始有更多教派對LGBT+ 人士較為友好。有些牧師傾向於採取不聞不問的政策。現在有些人思想比較開放，有些人則相當認可。

龔似乎跟海外有緊密連繫的教會比較自由開放。以

本地教友為主的教會則往往採取沉默的態度。香港許多教會不願公開表態，但有些已開始進行私人對話。有些教會承認他們需要聆聽LGBT+人士的經驗並從中學習。我認為這是一個好的開始。 ARIANA

在香港，有些教會只是容忍 LGBT+ 教友，有些則根本不接受，例如耶和華見證人；然後也有一些肯定 LGBT+ 的教會，認為所有社群都是生而平等的。有些基督徒接受 LGBT+ 人士，但我認為許多教會仍然不敢正式歡迎他們。例如，曾有些保守派教會的研究小組負責人聯繫我，希望我們到他們的教會分享經驗，後來卻遭到他們的管理層拒絕。

龔香港的教會過分強調教義，沒有認真看待教友的

What is the situation like in Hong Kong? On the issue of homosexuality, Hong Kong has historically followed British laws, and up until 1991, homosexuality was illegal. Interestingly, Hong Kong was not a Christian society. So why did Hong Kong accept this law for so long? One possible reason is that Chinese society shares the view that homosexuality is abnormal. So, I would not say that churches were the dominant community against homosexuality, but society as a whole viewed it as a sin. Now, society is moving forward but churches are lagging behind. Many have failed to have serious self-reflection and constructive criticism. As a result, homosexuals are not openly welcomed by churches.

香港的情況如何？

何

全世界有超過13億人是天主教徒。教宗方濟各改變了他對LGBT+的立場，這意味著甚麼？很高興聽到他是近數十年來比較開明的一位教宗。天主教會與其他教派及教會似乎比較包容LGBT+人士。 AUTUMN | W INTER 秋冬 2 0 2 0

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There are Christians who embrace LGBT+ individuals, but I think many churches still do not dare to officially welcome them. For example, I have been contacted by some study group leaders within conservative churches who wanted us to share our experiences, but their management rejected the idea. ARIANA LYK

LYK

I don't think Pope Francis has taken it far enough. What he is saying is that the church should respect LGBT+ people as humans – they are not inferior. They are loved by God and should not be discriminated against. Despite this, Pope Francis makes a first step, and I hope a more open theological reflection on sex will be conducted in the Catholic church.

ARIANA

What are you doing within your own churches to be more inclusive?

LYK

We are both ecumenical, which means we worship within the Christian tradition but don’t follow a specific denomination. Some independent churches, like Jason’s church, BMCC, and my church, One Body in Christ, are trying to be more inclusive. We also invite pastors from conservative churches to preach to our congregation. When they meet LGBT+ congregants, we believe they will become more tolerant. Unfortunately, our pastor is not welcomed by the conservative churches, which is very sad.

At my church, BMCC, we try to make our faith relevant to society – social justice, gender equality, the environment – and welcome all sexual and gender minorities. Caring about people, society and the environment is the crux of my faith – it is the essence of Christianity. At this stage, we still need to raise awareness in society and within our faith communities, and that is one mission at BMCC.

LYK

Both of our churches are members of the Covenant of the Rainbow – a movement to make churches friendly to homosexuals. For five or six years now, we have been working to demonstrate solidarity with sexual and gender minorities by welcoming them, listening to their struggles, and supporting their civil rights.

One good sign is that younger people are usually more accepting. Society is changing, perspectives are changing. After reading this article, many people who are on the fence may need time to digest. But I would like to say, take your time. And if you want to help, reach out to your LGBT+ friends and family. Tell them you love them, just as they are.

Why might that be? Churches in Hong Kong place too much emphasis on the doctrines and fail to take the real-life experiences of their members seriously. Many churches say no to homosexuality because they don’t understand it, making a judgment without ever taking the time to listen to people or understand the issue. That said, there have been some shifts. Until the late 1990s, most churches in Hong Kong said no to homosexuality. But now, it seems to me that more churches are tolerant. They do not officially say yes but they also aren’t saying no – it is improving. Yes, it's only in recent decades that more denominations have become friendlier towards LGBT+ people. Some pastors tend to adopt a 'don't ask, don’t tell' policy. Some are more open-minded, and a few are quite affirming nowadays. It seems like the churches with strong ties overseas are more liberal. Whereas, churches with more local congregations, tend to be silent on this. Many churches in Hong Kong won’t take a public position; however, some are starting to have private conversations. Some have admitted that they need to listen to the experiences of LGBT+ individuals and learn. I think that is a good start.

ARIANA

More than 1.3 billion people worldwide identify as Catholic. Since Pope Francis has changed his stance on LGBT+ issues, what could this signal?

It's good to hear he's one of the more liberal popes in recent decades. The Catholic Church, as well as other denominations and churches, seem to be more tolerant of LGBT+ people. But they have to acknowledge the non-sinful nature of LGBT+ communities, repent the wrongs they've done to LGBT+ people, and correct the harmful teachings and practices that continue to oppress genders and sexual minorities.

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基督教義大哉問

“

Many churches say ‘no’ to homosexuality because they don’t understand it. 許多教會拒絕同性戀教友，因為他們不了解。 L A P YA N K U N G

龔立人

D I V I N I T Y S C H O O L O F C H U N G C H I C O L L E G E 崇基學院神學院

但他們必須承認LGBT+社群生而無罪，懺悔他們對 LGBT+人士所做的錯誤行為，並糾正對性及性別少數群體有害的不良教導及做法。龔我不認為教宗方濟各做得足夠。他只說教會應該尊重

LGBT+人士的人權，他們並非低人一等，同樣得到上

主的愛，不該受歧視。儘管如此，教宗方濟各邁出了第一步，我希望天主教會能夠以更開明的神學思維思考性方面的議題。

ARIANA

你們在教會提出甚麼措施以促進多元共融？

龔我們都是普世教會合一運動的成員，意思就是我們遵循

基督教傳統，但不屬於特定教派。有些獨立教會正努力促進多元共融，例如何博士的教會基恩之家和我所屬的基督眾樂教會。我們還邀請保守派教會的牧師來我們的教會傳道。我們相信，當他們結識更多LGBT+教友後，便會變得更加包容。遺憾的是，保守派教會不歡迎我們的牧師，這是很可悲的。何我的教會基恩之家嘗試將信仰與社會議題結合，包括社

Covenant of the Rainbow 關於彩虹之約 Based in Hong Kong, the Covenant of the Rainbow is a coalition of 11 churches and Christian organisations with a purpose to encourage the Christian community to become more inclusive of people who identify as lesbian, gay, bisexual, transgender, or intersex (LGBTI).

彩虹之約締結於香港，由 11個基督教教會及組織組成，旨在鼓勵基督教社群包容女同性戀、男同性戀、雙性戀、跨性別或雙性（ LGBTI）人士。

會公義、性別平等、環保，並且歡迎所有性及性別少數群體。我的信仰核心是關心人類、社會及環境，這是基督教的精髓。在目前階段，我們仍需在社會及我們的信仰團體中提高意識，這是基恩之家的使命之一。龔我們的教會都是「彩虹之約——共建同志友善教會行動」

的成員。過去五、六年來，我們一直努力團結各個性及性別少數社群，聆聽他們的掙扎，支持他們爭取公民權利，讓他們感受到被接納。何通常年輕人較願意接納LGBT+人士，這是一個好現象。

社會正在改變，看待事物的角度亦在改變。讀過這篇文章之後，原本立場中立的人可能需要一些時間來消化。但我想說，慢慢來。如果你想伸出援手，請主動接納你身邊的 LGBT+ 朋友和家人。告訴他們，你愛原來的他們，始終如一。 AUTUMN | W INTER 秋冬 2 0 2 0

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Ana*, a queer Filipino domestic worker, works towards equal rights for domestic workers as a co-founder of SHARE Hong Kong 菲籍酷兒外傭 Ana* 與友人一起創立 SHARE Hong Kong ，致力為外傭爭取平等權利

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Tackling Intersectional Discrimination 交織性歧視：少數族裔酷兒的兩難 From domestic workers to human rights lawyers, queer ethnic minority women in Hong Kong face an onslaught of prejudice. 從外傭到人權律師，香港的少數族裔女性酷兒遭遇充滿敵意的偏見。 WORDS 文

Fatima Qureshi Karma Lo

PHOTOGRAPHY 攝影

n Hong Kong, the concept of intersectionality is relatively new. Yet the overlapping categorisations of race, class, gender and sexuality that together create interdependent systems of discrimination is a reality with which queer ethnic minorities are deeply familiar. Every day, news reports detail instances of discrimination on the basis of race, gender or sexuality, and for those who identify with multiple minority identities, navigating Hong Kong is ever more challenging. While specific studies on intersectional discrimination in Hong Kong do not exist, we can get a broad sense of the situation by looking at racial prejudice and homophobia distinctly, even if in reality, multiple forms of discrimination can occur simultaneously. According to a report by the Equal Opportunities Commission (EOC) – a statutory body that implements anti-discrimination policies and investigates complaints – the organisation handled 617 complaints and 3,487 enquiries about racial discrimination and harassment between 2009, the year the Race Discrimination Ordinance (RDO) was enacted, and 2017. Aside from the EOC records, there is no concrete data on the frequency of racial discrimination in Hong Kong – a concern raised in 2018 by the Committee on the Elimination of Racial Discrimination, a body of independent experts assembled by the United Nations Office of the High Commissioner for Human Rights – but ethnic minorities regularly report harassment, repression, discrimination and even violence. Homophobia also remains a major problem, based on anecdotal evidence, news reports and surveys. In 2012, a study entitled “The Hong Kong LGBT Climate Study 2011/12” conducted by the University of Hong Kong’s Public Opinion Programme, surveyed 1,002 adult residents. Respondents could choose more than one answer for each question, a process which garnered 2,520 total responses.

在

香港，交織性歧視是一個相對較新的概念，然而這卻是少數族裔酷兒經常面對的問題：種族、階級、性別及性傾向等不同類型的歧視互相交織，令擁有多種少數身分認同的人在生活上面對更大的挑戰。目前香港尚未有關於交織性歧視的專門研究，但只要檢視存在於本地社會的種族偏見及恐同傾向，便可以了解到不同形式的歧視有可能同時發生。負責執行反歧視條例的獨立法定機構平等機會委員會（平機會）的報告指，《種族歧視條例》於 2009 年生效之後，截至 2017 年底，平機會就種族歧視和騷擾共處理了 617 宗投訴和 3,487 宗查詢。除了平機會的記錄，香港沒有其他反映種族歧視普遍性的具體數據，然而，香港的少數族裔仍表示經常遭到騷擾、打壓、歧視甚至暴力對待。 2018 年，聯合國人權事務高級專員辦事處轄下的獨立專家機構消除種族歧視委員會對香港缺乏種族歧視的可靠記錄表示關注。此外，不少媒體報導及問卷調查亦反映恐同症在香港是一個嚴重的問題。香港大學民意研究計劃進行的「 2011-12 年度香港同/雙性戀及跨性別狀況研究」調查，以電話隨機訪問了 1,002 位成年居民，每人分別就各條問題選出一個或以上的答案，總共得到 2,520 個相應答案。 AUTUMN | W INTER 秋冬 2 0 2 0

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You know why [queer migrant workers] are in hiding? They look like me and talk like me, but their male employers resent them, so much so that they embarrass them to their faces. 你知道為甚麼外傭要隱藏自己的酷兒身分嗎？她們的外表、說話的口吻都跟我差不多，但她們的男僱主非常討厭她們，更出言侮辱，令她們難堪。 Ana, SHARE Hong Kong

Q U E E R AT WO R K

SHARE Hong Kong held its 14th annual Charity Hike in Oct. 2020 SHARE Hong Kong於 2020年 10月舉行第 14屆慈善行山活動

According to the findings, 60.3 per cent of respondents believed lesbian, gay and bisexual individuals were “subject to discrimination or prejudice”; 37.4 per cent thought LGBT+ individuals “suffered verbal insult or mockery” and 33.2 per cent agreed they “faced social stigma or exclusion”. The same report conducted a separate survey of 626 LGBT+ individuals in the workforce, in which respondents could also select multiple answers for each question. Of the respondents, 522 were “not fully open” with their families about their sexual orientation, because they worried their family “might not understand” (67 per cent) and “might not accept” their sexuality (63 per cent) or “might be ashamed” (38 per cent). When asked about their coworkers’ attitudes toward LGBT+ individuals on a scale of 0 to 10, respondents gave it a mean score of 5.2. In the workplace, where sexuality and gender identity discrimination are prohibited by law, 13 per cent of respondents said they had experienced “negative treatment”. Among those, 77 per cent had been “treated with less respect”, 59 per cent had suffered “verbal insult or mockery”, 21 per cent claimed they were “excluded from workplace and social activities,” and 24 per cent were “denied a promotion that they were qualified for”.

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Queer foreign domestic workers are particularly vulnerable to discrimination based on overlapping identities of race, gender, class and sexual orientation. “It’s not easy being a lesbian domestic worker in Hong Kong where you have to deal with prejudice at work and in public,” says Ana*, a Filipino domestic worker who has been working in Hong Kong for nearly two decades. Ana first came out to her family as a lesbian in her home province of Kalinga, in the Philippines. At 13 years old, she started to identify as a butch lesbian, meaning one’s gender traits are expressed as more masculine than feminine. While she is a proud lesbian Filipina, she is wary that it could put her job as a domestic worker at risk. According to the latest census, there are over 386,000 migrant workers in Hong Kong, most of whom come from Indonesia and the Philippines. Many have been subjected to exploitation by placement agencies charging exorbitant rates in exchange for jobs – a scam that has buried many migrant workers in debt. And those who, like Ana, identify as LGBT+ often face further discrimination. “If they find out that you’re lesbian or bisexual, employers could terminate the contract right there and then.” Ana shares the story of a friend, a fellow lesbian who is a domestic worker. The friend’s employer fired her after finding out that she was gay and in a relationship with a woman. Adding insult to injury, the employer also accused her of physically harassing the family’s four-year-old toddler, which the friend adamantly denies. “[My friend] asked me for help: She needed to find an employer before the Immigration Department deported her to the Philippines.” Though Ana is a leader in the domestic worker community, she cannot file complaints against employers or agencies, or ensure policy changes. “I can’t do much to help but give her comfort and support her until she lands a better employer,” she laments.

交織性歧視

With a grant from HER Fund, SHARE Hong Kong supports migrant domestic workers impacted by Covid-19 SHARE Hong Kong獲得 HER Fund 資助，為受疫情影響的外傭提供援助

調查結果顯示， 60.3% 受訪者認為同性戀、雙性戀及跨性別人士「被歧視或面對偏見」； 37.4% 認為他們「受到言語上的侮辱或嘲笑」， 33.2%的人同意他們「被社會嫌棄或排斥」。此外，調查也透過網上不記名方式訪問了 626 名在職或求職的 LGBT+ 人士，受訪者同樣可就每條問題選擇多個答案。其中 522 名受訪者表示「沒有對家人完全公開自己是跨性別人士」，原因分別是「擔心家人可能不理解」（ 67% ）、「擔心家人不接受」（ 63% ）或「害怕家人感到羞愧」（ 38% ）。調查亦問及工作環境對待 LGBT+ 人士的整體態度，以 0 至 10 評分， 10 分最為接受，結果得到平均 5.2 分。該調查亦發現， 13% 的受訪者表示曾在工作中受到「負面對待」，其中 77% 感到「相處時有欠尊重」， 59% 受到「言語侮辱或嘲笑」， 21% 聲稱他們「不能參與工作或社交活動」， 24% 「雖然符合資格，但不獲晉升」。然而，香港至今仍未立法禁止職場上的性傾向及性別認同歧視。職場中的酷兒在云云工種當中，有一種特別容易因為種族、性別、階級及性傾向等交織重疊的身分而受到歧視，那就是外傭。菲籍外傭 Ana *在香港工作近 20 年，她說：「女同志外傭在香港遇到很多困難，因為在工作和公眾地方都必須面對別人的偏見。」 Ana 的家鄉位於菲律賓卡林阿省，她早在 13 歲時就意識到自己是一名偏男性化的女同志，其後亦向家人表明了自己的性向。她以其菲籍女同志的身分而感到自豪，但也擔心會危害到自己的外傭工作。最新數據顯示，香港有超過 386,000 名外傭，大部分

來自印尼及菲律賓，當中有不少人遭到剝削，例如被職業介紹公司濫收中介費，並因此債台高築。像 Ana這樣的女同志外傭要面對更多歧視。「如果僱主發現你是女同性戀或雙性戀，他們可以立即終止合約。」 Ana 與我們分享了一位外傭朋友的故事。這名外傭也是同性戀者，但她被僱主發現與一名女性交往後就立刻遭到解僱。不僅如此，這位僱主更指控她對家中的四歲小孩做出身體攻擊，但她的朋友堅決否認。「我的朋友向我求助：她必須在入境事務處將她遣返菲律賓之前找到新的僱主。」儘管 Ana 是外傭社群的領袖，但她不能投訴僱主或職業介紹所，也無法改變政策。她感嘆道：「我幫不了她甚麼忙，只能在她找到更好的僱主前，盡力安慰及支持她。」 Ana 說這種情況十分普遍。「你知道為甚麼外傭要隱藏自己的酷兒身分嗎？她們的外表、說話的口吻都跟我差不多，但她們的男僱主非常討厭她們，更出言侮辱，令她們難堪。」據她指，蓄短髮、穿男裝的女同志傭工往往會受到僱主指責，說她們假裝自己是男人。而她認識的一名同志外傭更被男僱主強迫留長頭髮，因為他不喜歡外傭的外表過於男性化。坊間也有為受虐外傭舉行抗議活動及提出政策修改建議，然而，即使她們被僱主無理解僱，也幾乎沒有法律追索權。而由於政府的「兩星期規定」，外傭必須在被解僱後 14 天內找到新工作，否則就會被驅逐出境。 Ana 說她很幸運，因為她從未因為性傾向而受到僱主歧視。過去 20 年來，她先後為兩名長者工作，他們都不介意她的性向。「我問僱主為甚麼選擇我，他們說喜歡我看起來孔武有力。」 AUTUMN | W INTER 秋冬 2 0 2 0

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Ana says this scenario is common. “You know why [queer migrant workers] are in hiding? They look like me and talk like me, but their male employers resent them, so much so that they embarrass them to their faces.” She is referring to employers who often accuse lesbian migrant workers of pretending to be men, if they cut their hair short or wear “men’s” clothing. She points to another case, where a male employer forced a bisexual migrant woman to grow her hair out because he resented her masculine appearance. Despite protests and policy recommendations regarding the mistreatment of domestic workers, these women have little legal recourse if they are fired. Furthermore, due to the government’s twoweek rule, migrant workers must find new employment within 14 days of being laid off or face deportation. Considering herself lucky, Ana asserts that she has not personally faced discrimination based on her sexual orientation. Over the past two decades, two senior citizens – both of whom accepted her sexuality – have employed her. “I asked my employers why they chose me, and they said I looked stronger.” While her employers treat her well, Ana says she faces continued micro-aggressions from both the local and non-LGBT+ domestic worker communities: “Whether I’m going to the grocery store or taking my senior employer outside, people have said nasty things, suggesting I look strange and shouldn’t be with this old Chinese woman, as if I’m a threat.” She also adds that such derogatory remarks come from a whole spectrum of people, including straight cisgender (that is, people whose gender identity and expression match the sex they were assigned at birth) migrant workers, as well as local Hong Kong-Chinese residents. As one of the founders of SHARE Hong Kong, a grassroots organisation created by and for migrant workers, Ana’s objective has been to empower migrant workers and encourage integration with Hong Kong-Chinese residents through hiking activities, donation drives and individual fundraisers. She also mentors lesbian and bisexual migrant workers who are looking for peer-support groups. Since domestic workers are still fighting for basic rights, Ana feels the dream of achieving anti-discrimination protection for sexual and gender minorities within her community is still a long way off. And without such protections, lesbian and bisexual domestic workers continue to live and work under constant fear of harassment, job discrimination and other forms of backlash. Contributing to the lack of protections is a dearth of analysable data upon which to draw policy blueprints. To date, aside from anecdotal evidence, no studies have been conducted to better understand the scale of LGBT+ discrimination cases among the domestic worker community. “I’ll make sure this stops, even if that means I’m sent back to the Philippines for creating too much noise for my gay comrades,” Ana promises. Through her activism, she hopes to strengthen migrant workers’ basic rights and open a pathway to citizenship. By lobbying for anti-discrimination policies and fighting for the financial and social needs of queer domestic workers, Ana is taking a stance and tackling intersectional discrimination head on.

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交織性歧視

雖然僱主對她很好，但 Ana 說她仍然感受到本地人及非 LGBT+ 外傭的敵意：「無論是去雜貨店，抑或是帶我照顧的老人家外出，大家都會對我說些難聽的話，暗示我看起來很奇怪，不應該跟這位老婆婆住在一起，好像我會傷害她。」她又指，她曾遭到各種人批評，包括異性戀的順性別（性別認同及表現跟出生時指定性別一致）外傭及本地華人。 Ana 與其他外傭攜手創立了專為外傭服務的基層組織 SHARE Hong Kong ，旨在透過物資捐贈、行山及個人籌款等活動，賦予外傭自信與力量，並促進她們融入華人社會。她還協助女同性戀及雙性戀外傭找到適合她們的同儕支持團體。由於外傭尚在爭取基本權利， Ana 認為，保障性及性別小眾外傭不受歧視的目標依然遙遙無期。然而，缺少這種保障，同性戀及雙性戀外傭就必須繼續在各種騷擾及歧視下生活及工作。外傭得不到保障的原因之一，在於缺乏用來制定政策藍圖的數據。到目前為止，除了有少部分人分享了自己的經歷，香港從未對任何 LGBT+ 外傭歧視個案進行研究。 Ana 保證說：「我會確保這一切停止，就算會因為替同性戀夥伴大聲疾呼而被送回菲律賓，我也在所不惜。」她希望透過積極行動，加強外傭的基本權利，為她們開闢獲得公民身分的道路。為了對抗針對酷兒外傭的多重歧視， Ana 已公開表明立場，亦曾就反歧視政策進行遊說，並努力為這個社群爭取財務及社會支持。「我是棕色皮膚也是酷兒」外傭並非唯一爭取平等、安全及尊重的少數族裔女性酷兒。所有的有色女性酷兒，不分年齡、階級、職業及種族都深受歧視影響。在香港土生土長的印度裔酷兒兼人權律師 Rani * 說：「我是棕色人種也是酷兒；我是女人也是酷兒。我所面對的是一個典型的交織性問題。」她指的是，自己作為棕色女性酷兒在香港華人社會面對的性傾向、性別認同及種族歧視。對許多人來說， Rani 的故事似曾相識：她的家族帶著經營進出口業務大展鴻圖的夢想，在 50 年代從印度移民來港。香港擁有 500,000 多名來自南亞及東南亞的少數族裔，包括泰國、尼泊爾、巴基斯坦、菲律賓、印度及斯里蘭卡等。每個種族都涵蓋了廣泛的社經階級、宗教、性別認同及性傾向。 Rani 表示，少數族裔中的女同性戀及雙性戀專業人士特別難以在香港找到歸屬感。除了每天都會發生的種族及性別歧視之外，她們還要面對維持家族榮譽及履行傳統「女性」職責的壓力。許多人因為擔心要面對家人的負面反應及本地華人的歧視而遲遲不敢出櫃。 Rani 在就讀國際中學時嘗試向幾位華裔閨蜜出櫃，但她們卻接受不來：「她們無法認同及接受同性戀，對 LGBT+ 議題也缺乏了解，因此一聽到這個消息就相當抗拒。我的其中一位朋友更因為這樣才逐漸認識到自己的性傾向及性別認同。」 AUTUMN | W INTER 秋冬 2 0 2 0

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‘ I A M N O L E S S B ROW N T H A N I A M Q U E E R’ Domestic workers are not the only queer, ethnic minority women fighting for equality, safety and respect. Discrimination impacts queer women of colour across all ages and classes, professions and races. “I am no less brown than I am queer; I am no less a woman than I am queer,” says Rani*, a human rights lawyer of Indian descent who was born and raised in Hong Kong. “You come up against this classic intersectionality problem,” she says, referring to the homophobia, sexism and racism that she has experienced as a queer woman of colour in Hong Kong’s “predominantly Chinese environment”. Rani’s story is familiar to many: her family emigrated from India to the city in the 1950s, with entrepreneurial dreams of starting an import-export business. Hong Kong comprises over 500,000 ethnic minorities of South and Southeast Asian descent, including Thai, Nepalese, Filipinos, Indians, Pakistanis and Sri Lankans. And each group encompasses a wide range of socio-economic classes, religions, gender identities and sexual orientations. Finding a sense of belonging in Hong Kong can be challenging for professional ethnic minority lesbians and bisexuals, asserts Rani. In addition to everyday racism and sexism, they also face pressure to uphold their family’s honour and fulfill traditionally “female” duties. Many women struggle to disclose their sexuality for fear of repercussions from family and discrimination by the local Hong KongChinese community. While attending an international secondary school, Rani attempted to come out of the closet to a couple of close Hong Kong-Chinese friends, but they didn’t take it well. Some could not handle the news due to “internalised homophobia” and a general lack of understanding about LGBT+ issues, according to Rani. “[One of my friends] was coming to terms with her own stuff when it comes to gender and sexuality.” Concerned about her mental and physical well-being, Rani decided to leave Hong Kong in 2017 to study human rights law in the UK. For the first time in her life, she encountered queer South Asian groups and could drop the imposter syndrome that had “prevented her from being all parts of my identity without fear”. Seeing brown queer people openly expressing themselves “out and proud” in London was pivotal in helping Rani refill her “barrel of hope” that she, too, could express herself freely. Even though Hong Kong feels a world away from the accepting streets of London, Rani feels a growing sense that it is time for ethnic minority LGBT+ women to truly claim their identities and speak up. “On migration, status, sexuality, wealth and language, it’s time we carve out safe social – and even political spaces –

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to discuss a lack of representation for queer ethnic minorities in the general community and in the LGBT+ space.” Beena*, a queer Bangladeshi advocate and art curator, also hopes to see better integration across the board, from queer support groups to major LGBT+ festivals. Like Rani, Beena’s family migrated to Hong Kong when she was 12 years old. She, too, experienced discrimination at school due to the colour of her skin and imperfect Cantonese. After secondary school, Beena stayed in Hong Kong to study art and comparative literature at HKU Space from 2006 to 2008. “I realised that the only way out of the cycle is to be educated and continue on that path even though that’s a selfimposed pressure as queer, brown and female to prove myself to my Muslim parents and community that, ‘Hey, I’m a decent human being.’” During her studies at HKU Space, Beena and a local Hong Kong-Chinese student formed a low-profile Facebook group called “G-Spot” for LGBT+ students and young professionals. “When we started G-Spot, we did it to bridge the age, gender and class gaps that exist in all areas of Hong Kong society.” At its most active, roughly 100 people had joined. Though intended to be multicultural, only white and Hong Kong-Chinese women signed up for the group: not a single member was brown, aside from Beena. She believes queer women of colour did not feel comfortable coming out, even in a private group, for fear of rejection and backlash from the community. Discouraged by the showing, Beena started looking for queer brown women in Hong Kong, but the exercise often made her feel even more alone. “I attended the Hong Kong Pride Parade and a lot of events organised by LGBT+ event organisation Pink Dot Hong Kong, and to be honest, I never felt represented in that crowd,” Beena reflects, adding that she feels people who look like her seem absent from leadership positions in mainstream queer organisations. Beena would like to see better representation of ethnic minority queer women at such major events. If existing LGBT+ spaces highlight the voices and share the reins with women of colour, she says, it could be a meaningful way to let more lesbian and bisexual ethnic minority women finally feel seen and heard in Hong Kong. With hopes to improving the situation, Beena is planning to create a queer group on social media with the goal of affirming and validating the experiences of queer women of colour. “Visibility of diversity is key. It’s important to note that not everyone is able to publicly follow or interact with queer groups. So we need to create safe spaces for women like me, so they feel like they’re a part of something.” *Names have been changed to protect individuals’ privacy.

出於對身心健康的擔心， Rani 於 2017 年決定離開香港，前往英國修讀人權法。她在那裡首次接觸到南亞酷兒團體後，終於可以擺脫心理障礙，無畏無懼地接納自己所認同的身分。看到其他棕色酷兒在倫敦驕傲地公開自己的性向，她意識到自己也可以自由地表達身分，這讓她對人生重燃希望。儘管與倫敦開放的氣氛相比，香港仿如另一個世界，但 Rani 越來越覺得，現在就是少數族裔 LGBT+ 女性表達自己的身分、勇敢說出心聲的時候了。「在移民、身分、性向、財富及語言等議題上，是時候要開拓一個安全的社會甚至政治空間，讓大家可以放心討論在普遍的社區及 LGBT+ 空間中缺乏少數族裔酷兒代表的問題。」孟加拉酷兒倡議者兼藝術策展人 Beena * 表示，希望從酷兒支援團體到大型的 LGBT+ 慶典中，看到更多元共融的局面。跟 Rani 一樣， Beena 的家人在她 12 歲時移民來港。她也因為膚色及語言問題而在學校受到歧視。中學畢業後，她在 2006 年至 2008 年期間就讀香港大學專業進修學院的藝術及比較文學系。「我明白擺脫命運的唯一方式是接受教育，並繼續朝這個方向前進，儘管要向穆斯林父母及社會證明自己作為酷兒、棕色人種及女性仍然可以活得有尊嚴，會讓自己承受巨大壓力。」 Beena 還在香港大學專業進修學院讀書時，與另一位本地港生成立了一個為大學生及年輕專業人士而設的 Facebook 社群「 G-Spot 」。「我們成立 G-Spot 是為了消除普遍存在於香港社會的年齡、性別及階級差距。」社群最活躍的時候約有 100 位成員。儘管成立原意是集合多元文化成員，但結果只有白種人和黃皮膚的本地華人女性加入， Beena 是唯一的棕色人種。她認為就算在私人團體，有色人種女性酷兒也會因為擔心被社會拒絕及強烈反對而不敢出櫃。 Beena 感到十分氣餒，於是她開始在香港尋找棕色女性酷兒，結果卻令她更感孤獨。「我參加過香港同志遊行及由 LGBT+ 組織一點粉紅舉辦的許多活動，老實說，我從來不覺得自己屬於那群人。」她也留意到，在主流的酷兒團體中，似乎沒有像她這樣的人擔任領導者。她希望能夠在這些大型活動中看到更多少數族裔女性酷兒：「如果現有的 LGBT+ 空間能夠凸顯有色女性的心聲、理解她們受到的約束，將會令更多香港的少數族裔女性酷兒感到自己終於被聽見。」為了改善現狀， Beena 再次在社交媒體上成立了一個酷兒團體，希望藉此肯定有色女性酷兒的經歷。「關鍵在於呈現多元文化。我們必須明白到，不是每個人都能夠公開關注酷兒團體或與其互動。因此，我們必須創造一個安全的空間，讓更多像我這樣的女性覺得有歸屬感。」 *使用化名以保護當事人的私隱。

BY THE NUMBERS 事實數據

LGBT+ PERSPECTIVES

透視 LGBT+ 83.4%

of LGBT+ individuals in the workforce are “not fully open” with their families 在職的LGBT+人士沒有對家人完全公開自己是跨性別人士

66.5% worried their family “might not understand” 擔心家人可能不理解

63.2% thought family “might not accept” their sexuality 擔心家人不接受

38.3% believed family “might be ashamed” 害怕家人感到羞愧

TRACKING DISCRIMINATION

追蹤歧視案例

In August 2018, the Equal Opportunities Commission released a report on instances of racial discrimination and harassment between 2009 and 2017 平等機會委員會於 2018年 8月發表的報告顯示，該機構於 2009年至 2017年期間就種族歧視和騷擾共處理了

6 1 7 Complaints 宗投訴 3 , 4 8 7 Enquiries 宗查詢

Sources 來源: Equal Opportunities Commission; Hong Kong LGBT Climate Study 2011/2012 AUTUMN | W INTER 秋冬 2 0 2 0

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CHINA’S LEADING GAY DATING APP GOES GLOBAL 中國最大同志社交軟件走向國際

ll things considered, Baoli Ma has led an unconventional life. Over the past two decades, Ma transformed himself from a closeted gay policeman into one of China’s foremost LGBT+ activists and tech entrepreneurs. And as far as Ma is concerned, he’s just getting started. Born in 1977 in China’s Hebei province, Ma (also known by his pseudonym Geng Le) realised he was gay when he was 17. But entrenched cultural pressures and a lack of public acceptance kept him from coming out. On more reflective days, Ma would sit alone and wonder whether he was simply the “only weirdo in the world.” When the internet boom hit China in 1998, Ma went looking for answers on local websites and social media platforms. But to his horror, he encountered a barrage of negative comments and retrograde portrayals of homosexual life. Turning his attention beyond China’s borders, Ma researched a number of prominent international groups, including the World Health Organization and the American Psychological Association, and discovered an entirely different worldview than the one he had grown up with. It dawned on Ma that homosexuality was accepted, if not celebrated, in a number of countries in the West. And more importantly: he wasn’t alone. Ma resolved himself to helping others understand and accept their sexuality, launching the website “My Blue Memory” in 2000 in order to share personal stories and news about gay life. The site gradually evolved into a charity known as Danlan Public Interest, which promotes greater awareness surrounding HIV and AIDS prevention. Meaning “light blue” in Chinese, Danlan references Ma’s hometown, the port city of Qinhuangdao. “I wanted to tell other gay people in China that they are not sick and don’t need treatment,” he says, referring to conversion therapy, which was outlawed in China in 2014. “I also wanted to share scientific knowledge about homosexuality and encourage the public to accept the LGBT+ community.”

BAOLI MA, THE FOUNDER AND CEO OF ONLINE LGBT+ PLATFORM BLUECITY, DISCUSSES THE COMPANY’S RISE AND CHINA’S EMERGING LGBT+ COMMUNITY.

同志社交網絡藍城兄弟創辦人兼行政總裁馬保力，與我們探討公司的崛起及益受關注的中國 LBGT+社群。 W O R D S 文 Cathy Lai

P H O T O G R A P H Y 攝影 Stefen Chow

從

各方面來看，馬保力擁有不同凡響的人生。過去 20 年來，他從一名不敢公開同性傾向的地方警察，搖身變為中國舉足輕重的 LGBT+倡議者及科技大亨。不過對他而言，這一切才剛開始。馬保力（又名「耿樂」）出生於 1977年，他在 17歲時已知道自己喜歡男性，但社會對同性戀根深蒂固的觀念與排斥令他遲遲不敢出櫃；有時候，他會靜靜沉思自己的性向，甚至懷疑世上「是否只有自己才那麼奇怪」。及至 1998 年，互聯網在中國興起，馬保力開始在國內網站及社交媒體上尋找答案，卻只找到對同性戀的惡意批評及負面描述。於是，他把關注轉移到中國境外，並研究了多個國際知名組織的網站，例如世界衛生組織及美國心理學會，結果發現西方國家普遍接受同性戀，更重要的是，他意識到自己並不孤單。為了協助其他同性戀者理解及接受自己的性傾向，馬保力在 2000年成立「淡藍色的回憶」網站，以分享個人故事及同性戀相關資訊。據馬保力說，「淡藍」是他家鄉秦皇島的顏色，代表著那裡的大海和天空。網站其後易名為「淡藍網」，並於 2008年成立「淡藍公益」，專門提供與愛滋病等性傳播疾病有關的公益服務。「我想告訴中國的同性戀朋友，你們沒有病，不需要治療。」馬保力所指的是中國於 2014年宣佈非法的性傾向矯正治療。「我也希望向公眾傳遞與同性戀相關的科學知識，讓大家能夠接受這個社群。」 AUTUMN | W INTER 秋冬 2 0 2 0

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LGBT+ RIGHTS IN CHINA 中國 LGBT+權利

SAME-SEX MARRIAGE

China’s 1980 Marriage Law stipulates a woman’s right to choose her spouse (as opposed to arranged marriages), enables divorce and legalises the equality of men and women within a marriage. While the modified law better protects heterosexual women, it does not legally recognise same-sex marriage.

DISCRIMINATION PROTECTIONS

Within China’s legal framework, protection against LGBT+ discrimination is also absent. This means that if an LGBT+ individual experiences harassment, abuse or discrimination in any setting, they have no legal recourse.

GUARDIANSHIP APPOINTMENTS

Under China’s voluntary guardianship system, all adults with full civil capacity and who are over 18 can appoint a guardian for their healthcare, property, funeral arrangements and general wellbeing should they become incapacitated. According to media reports, several gay couples in Beijing, Shanghai and Nanjing have appointed each other as guardians.

GENDER REASSIGNMENT SURGERY

According to the Sex Reassignment Surgery Procedural Management Standard (2017 Edition) issued by the National Health Commission, those who want to undergo gender reassignment surgery must: • Display a desire to undergo surgery for at least 5 years • Undergo psychological treatment for at least 1 year • Be diagnosed with “transsexualism” • Be declared suitable for surgery • Provide evidence that they’ve informed immediate family • Be unmarried • Be at least 20 years old • Have no criminal record After the surgery, the individual can apply to change the gender on their identity documents.

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同性婚姻

中國於 1980年修訂的婚姻法中規定結婚必須男女雙方完全自願（禁止包辦婚姻）；男女雙方自願離婚的，准予離婚；實行婚姻自由，男女平等的婚姻制度。修訂後的婚姻法對異性戀女性提供更多保障，卻仍然沒有認可同性婚姻。歧視保障

在中國，保護 LGBT+社群不受歧視的法律同樣付之厥如。換句話說，如果一個 LGBT+人士在任何場所受到騷擾、虐待或歧視，他們將不會得到法律追索權。意定監護制度

中國政府近年將意定監護制度的使用範圍從老年人擴大至年滿18歲、具有完全民事行為能力的成年人。當事人可以書面協議的方式委任監護人代為照顧自己，並管理自己的醫療救治、財產，甚至死亡喪葬。據報導，北京、上海、南京等地均已有同志伴侶指定彼此為意定監護人。性別重置手術

根據國家衛生健康委員會發佈的《性別重置技術管理規範（ 2017年版）》，符合下列條件者方可接受性別重置手術： • 對性別重置的要求至少持續五年以上 • 術前接受心理、精神治療一年以上 • 被診斷有「異性癖」 • 證明適合接受手術

• 提供已告知直系親屬的相關證明 • 未在婚姻狀態 • 年齡大於20歲 • 無犯罪紀錄

手術完成後，當事人可申請變更身分證的性別。

中國最大同志社交軟件走向國際

A DOUBLE LIFE

雙重生活

In order to protect his identity, career and fulfil familial expectations, Ma led an exhausting double life for over a decade. During the day Ma worked as a police officer; by night, he managed the charity website Danlan.org, answering several hundred messages a day and working until the early hours of the morning to keep up with inquiries. Ma revealed that he was gay in a 2011 interview about his charity work with Sohu, an online publication in China. After the interview published, Ma received a flood of messages from friends asking him how and why he had suddenly become gay. Although China decriminalised homosexuality in 1997 and later removed it from the official list of mental illnesses in 2001, the country still takes a ‘don’t ask, don’t tell’ approach. Effectively, this means that coming out remains a significant challenge for gay people since acceptance in Chinese society remains low. The interview also complicated Ma’s professional life. His colleagues at the Public Security Bureau shunned him, while his supervisor forced him to choose between his job and the website. Ma chose the latter, and at the time he remembers thinking: “This is not about me but about the hundreds of thousands of netizens Danlan has helped.” After resigning from the police force, Ma moved to Beijing to devote his time to LGBT+ advocacy. Luckily for him, mobile technology was just starting to take off and it was in this fertile environment that BlueCity was born in 2011. Located in Chaoyang, a Beijing business district home to more than 3,600 national high-tech enterprises, the headquarters of BlueCity reflects the company’s youthful and inclusive spirit. Colourful cartoons and illustrations of people holding rainbow flags adorn the walls while meeting rooms are named after LGBT+ films, such as Happy Together, Beauty, and Lan Yu. The office also provides gender-neutral toilets for LGBT+ team members, who make up more than half of the company’s 500-some employees. “In BlueCity, people can express their gender identity and sexuality freely, without the fear of being treated differently or jeopardising their careers.” On the face of it, BlueCity is an internet technology company that focuses on serving the LGBT+ community around the world via apps, online health platforms and community action, such as working with relevant NGOs on HIV prevention. Its best-known products include Blued, which debuted in 2012 as one of the first gay social network apps in China, while the company also runs several online healthcare and family planning platforms, such as Danlan Public Interest, He Health, and Bluedbaby. When developing the dating app, Ma saw a unique opportunity, given that most of his LGBT+ friends struggled with English-language apps like Grindr or Hornet. “I want to help [gay people in China] find love,” he says. “With mobile, we can use our geolocation to connect with gay people nearby.” When it launched in 2012, Blued ranked ninth on the App Store within the first week, according to the company. Like other gay dating apps, Blued enables users to connect and chat with potential dates, as well as livestream. Unlike other gay apps, however, it also provides healthcare and family planning services, in order to address the everyday needs of the LGBT+ population.

為了保護自己的身分與職業，馬保力度過了 10 多年心力交瘁的雙重生活。白天他是一名警察，晚上則是淡藍網的經營者，要應付大量網友的詢問，回覆數百條訊息至凌晨。 2011年，馬保力代表淡藍公益接受新聞網站搜狐訪問。訪問發表之後，許多朋友發訊息問他為甚麼突然變成同性戀者。雖然自 1997年起，同性戀在中國已不是犯罪行為，並在 2001年從官方的精神病名單中移除，但中國社會對同性戀的接受度仍然很低，且往往採取「不問不說」的態度，因此出櫃仍是一件難以啟齒的事。訪問令馬保力在工作上備受壓力，公安局的同事迴避他，領導也要求他在工作和網站之間作出選擇。最終，馬保力選擇了後者：「我不只是為了自己，也是為了淡藍網的數十萬網友。」辭去警察職務後，他搬到北京，全情投入增進同志福祉的工作。當時正值流動科技方興未艾之時，他趁著這一勢頭在2011年成立了藍城兄弟。藍城兄弟的總部設於匯聚 3,600多家國家高科技企業的北京朝陽商區，辦公室的設計體現了公司年輕及多元共融的精神：牆上貼著色彩繽紛、手持彩虹旗的卡通人物插圖，會議室則以《春光乍洩》、《美少年之戀》及《藍宇》等 LGBT+電影命名。藍城兄弟目前有 500多名員工，當中一半以上是 LGBT+人士，因此，公司亦特別設有性別友善洗手間，以方便性別多元人士使用。「在藍城兄弟，大家可以自由表達自己的性別認同及性傾向，不必擔心受到差別待遇或危及事業。」馬保力說。作為一家國際網絡科技公司，藍城兄弟透過應用程式、網上健康平台，以及與非政府組織合作防治愛滋病等社區工作，為全球 LGBT+社群提供服務。公司最著名的產品包括 2012年推出的 Blued，是中國最早的同性戀交友軟件之一。藍城兄弟亦同時經營多個網上保健及家庭計劃平台，如淡藍公益專項基金、荷爾健康及藍色寶貝等。馬保力表示，在 Blued推出前，中國的 LGBT+人士只能使用 Grindr或 Hornet等英語應用程式，非常不便：「移動互聯網在中國的爆發，給我們提供了一個很好的機會，因為移動互聯網可以借用地理位置找到你身邊的同性戀朋友。我希望幫助大家找到自己的情感歸宿。」 Blued推出後的第一個星期就登上了 App Store排行榜的第 9位。一如其他同志交友軟件， Blued根據用戶地點提供約會及直播功能，但其獨特之處在於，它還為 LGBT+社群提供健康及家庭計劃諮詢服務。 AUTUMN | W INTER 秋冬 2 0 2 0

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Baoli Ma with employees at the BlueCity headquarters in Beijing 馬保力與團隊在藍城兄弟位於北京的總部

This July, BlueCity made history as the first gay social network to be publicly traded on the Nasdaq stock exchange, raising approximately US$85 million from its initial public offering. One month later, the company announced the acquisition of LESDO – a social network provider launched in 2014 that serves the lesbian community in China – a move Ma describes as “a significant milestone … to serve subgroups within the broader LGBT+ community”. “In China, the lesbian market is fragmented, with many small service providers lacking the ability to do sustainable product development or provide consistent services. LESDO represents a great opportunity for us to enter and consolidate the lesbian market,” he says. Blued is currently available in 13 languages, and boasts 6.4 million monthly active users and more than 54 million registered users worldwide, attracting a loyal overseas following in markets like India, South Korea, Thailand and Vietnam. SOCIAL RESPONSIBILITY Shifting from an early focus on the ‘social’ in social media, Ma has expanded the company’s health and family planning services in recent years. In China, only infertile, heterosexual married couples can access assisted reproductive technologies, such as in vitro fertilisation or surrogacy. Therefore, many gay couples may look for help in other countries if and when they decide to have children. To assist, BlueCity launched Bluedbaby in 2017, a platform dedicated to providing personalised family planning services for LGBT+ individuals. Working with several overseas associations, the website provides translation and consultation services to

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help individuals navigate foreign adoption and reproductive technology companies. And last year, the team introduced He Health, a platform focusing on providing convenient and reliable online health services for men, such as HIV prevention, testing and advice regarding sexual dysfunction. “We work with local government departments and NGOs to build these services. For instance, if you have any questions about AIDS, you can find out what treatments you need and what health services the government can provide through the app,” Ma explains. Ma believes that online health services are particularly important for HIV-related medical needs. As of October 2019, 958,000 people had been infected with HIV in the country. Among the cases reported in the first ten months of 2019, roughly 74 per cent were infected through heterosexual contact and 23 per cent through homosexual contact, according to data released by National Health Commission of China. “People living with HIV still face a lot of discrimination and stigmatisation, as many people still associate the disease with morality,” he says. “Our online medical consultations and drug sales can offer the professional service and confidentiality our clients need.” According to Ma, one popular service is the online sale of PEP (post-exposure prophylaxis) – a medicine that reduces the chance of being infected with HIV if taken within 72 hours after potential exposure. “We have partnered with local pharmacies to provide such services in many cities across China, including Beijing, Shanghai and Jinan. Within two hours of ordering, you will receive the medicine. This can truly help protect people’s health,” he says.

中國最大同志社交軟件走向國際

“

I WANT TO HELP GAY PEOPLE IN CHINA FIND LOVE.

我希望幫助大家找到自己的情感歸宿。

目前， Blued 推出了包含 13 種語言的國際版本，全球註冊用戶超過 5,400 萬，每月活躍用戶約 640 萬，在印度、南韓、泰國及越南等地均有忠實用家。今年 7 月，藍城兄弟成為第一個在美國納斯達克證券交易所上市的同志社交平台，首次公開募股已募得約 8,500 萬美元。一個月後，公司宣佈收購 2014 年成立的中國女同志社交網絡供應商 LESDO，馬保力形容這次收購行動為「重要里程碑……為更廣泛的 LGBT+ 社群提供服務。」他說：「中國的女同性戀市場很零散，許多小型服務供應商沒有能力持續開發產品或提供一貫服務。 LESDO 是我們進入及鞏固女同性戀市場的絕佳機會。」社會責任近年，馬保力把眼光放得更遠，積極擴展健康及計劃生育等服務。在中國，只有不育的異性夫婦才有權使用體外受精或代孕等輔助生殖技術，同性伴侶若想生育下一代，就只得到其他國家尋求協助。為了幫助同性伴侶達成生兒育女的願望，藍城兄弟於 2017年推出藍色寶貝，為 LGBT+ 人士提供個人化的家庭計劃服務。這個平台與多家海外機構合作，提供翻譯及諮詢服務，協助有需要的人在海外找到合適的領養及生殖技術服務。去年，該團隊推出了網上平台「荷爾健康」，旨在為男性提供方便可靠的網上健康服務，如愛滋病毒預防及檢測，以及性功能障礙諮詢服務。馬保力解釋：「我們跟當地政府及公益機構合作提供各種各樣的服務。大家可以透過應用程式了解如何預防愛滋病、愛滋病的治療方法，以及當地政府提供的健康服務。」馬保力認為，網上醫療服務對愛滋病患的醫療需求尤其重要。根據中國國家衛生健康委員會的數據，截至 2019年 10月，中國已有超過 958,000人感染愛滋病病毒； 2019年 1至 10

月報告感染者中，約 74 % 是通過異性性接觸感染， 23 %是通過同性性接觸感染。他說：「由於許多人仍然認為愛滋病與性和道德相關，所以患者仍然要面對歧視和汙名。我們提供的（網上醫療及藥品銷售）服務，就能滿足用戶對隱私保護的需求。」馬保力表示，平台中一項最受歡迎的服務是網上銷售愛滋病事後藥（ PEP），該藥物用於在懷疑接觸到愛滋病毒後的 72小時內服用，可大幅降低感染機率。「我們與北京、上海及濟南等城市的藥房合作提供 PEP 銷售服務。顧客可在訂購後的兩小時內收到藥物。這項服務可以真正幫助大家保障自己的健康。」藍城兄弟各平台的愛滋病資訊已獲得超過 1,000 萬的頁面瀏覽量。截至 2019 年，已有約 50,000 人次，透過 Blued 應用程式在中國 200 多家機構進行 HIV 線下檢測。藍城兄弟在提高愛滋病預防意識所做的努力得到廣泛認可。 2012年，馬保力代表防治愛滋病民間組織，與時任中國國務院副總理李克強會面。 2015年，聯合國副秘書長 Michel Sidibe 到訪藍城兄弟，並對該公司開展的愛滋病預防工作予以肯定。然而，藍城兄弟也曾遭遇批評。內地媒體《財新週刊》 2016年的一篇報導指，中國愛滋病毒預防專家張北川的研究發現，許多 18 歲以下的 Blued 用戶謊報年齡。某些青少年更透過 Blued 的應用程式瀏覽色情內容，並與成年人發生非法或不安全的性行為。馬保力回應 Ariana 說：「色情照片及違規內容是許多網絡公司共同面對的問題。為了解決這個問題，我們投入大量資源，開發先進的內容監控技術、政策及程序，包括自動人工智能審核機制，自動標記不當或非法的內容，例如文字、聲音、照片及影片格式的色情內容，另外還有反色情及反垃圾郵件的機制，以便更有效地防止不當訊息在平台上傳播。」軟件還提供「舉報」按鈕，讓用戶檢舉違規內容。「我們的團隊會立即刪除任何不恰當或非法的內容，甚至會採取進一步行動，讓相關用戶負起責任。」 AUTUMN | W INTER 秋冬 2 0 2 0

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Across BlueCity’s platforms, the company counts more than sued the civil affairs bureau in Changsha, the capital of Hunan 10 million page views of its HIV-related content. The Blued app province. The couple filed the lawsuit after an employee at the also facilitated about 50,000 online appointments for HIV testing bureau rejected their application to get married, saying that at more than 200 partnered testing establishments in China as same-sex marriage in China is not permitted. Although the of 2019. Changsha court ruled against their case in April 2016, many gay Ma’s efforts to promote HIV awareness and prevention has rights activists are hopeful because it’s the first time a Chinese received widespread recognition. In 2012, Ma was invited to meet court agreed to hear such a lawsuit. then Chinese Vice-Premier Li Keqiang as a representative of a Meanwhile, a 2016 United Nations Development Programme non-governmental organisation focusing on HIV prevention. In survey entitled “Being LGBTI in China” highlighted the growing 2015, United Nations Deputy Secretary-General Michel Sidibe acceptance of the LGBT+ community in China, especially among visited the company and praised its work on HIV prevention. the younger generation. The survey interviewed more than However, the app has also met with criticism. According to 10,000 heterosexual people, mostly born after 1990, and found a 2016 report by Caixin, a media group focusing on investigative that over 70 per cent disagreed that homosexuality is a disease, journalism, Zhang Bei-chuan, a Chinese expert in HIV prevention while nearly 85 per cent supported the legalisation of same-sex and homosexuality, found in his study marriage and the protection of LGBT+ that many Blued users under 18 had rights. falsely reported their age. Through the However, in late 2015, the Chinese app, some young people had accessed government banned homosexual I WANTED TO TELL OTHER pornographic content and engaged in content from appearing on television or illegal, and possibly unsafe, sex with online, alongside content dealing with GAY PEOPLE [IN CHINA] adults. incest, perversion, sexual assault, and THAT THEY ARE NOT In response, Ma tells Ariana: sexual abuse. SICK AND DON’T NEED “Pornography and inappropriate Censorship also extends to literary TREATMENT. content is a problem faced by many works. In 2018, a female novelist in internet companies. To tackle this we China, known by her online pseudonym have invested significant resources in Tianyi, was sentenced to 10 years in 我想告訴中國的同性 developing advanced content monitoring prison for writing and distributing a technologies, policies and procedures, homoerotic novel, called Occupy. In a 戀朋友，你們沒有病， including an automated AI-enabled statement, police described the book 不需要治療。 screening mechanism that automatically as depicting “obscene sexual behavior flags inappropriate or illegal content – between males” set to themes of such as pornography in forms of words, “violence, abuse, and humiliation.” voices, photos and videos – as well as an When asked whether the increased anti-pornography and anti-spam mechanism in order to be more crackdown on homosexual content has affected the operation effective in preventing dissemination of inappropriate information of BlueCity’s online products, Ma explains: “As far as I know, on the platform.” the authorities removed some homosexual-related content from He says the company also provides a “report” button for all the internet because they contained erotic and sexual elements.” users watching live. “When any inappropriate or illegal content is “Healthy” homosexual content that deals with love, rights, and identified our team removes it. Further action may also be taken healthcare, is still allowed to be published online. to hold relevant users accountable,” he says. Despite these setbacks, legal progress has been made. Since 2017, China has approved voluntary guardianship for all BRIGHT FUTURE adults, which grants same-sex couples the right to appoint their partners as their guardian. This enables some of the same benefits Although China has held a historically conservative stance on conferred by marriage, including power of attorney, decision in LGBT+ issues, Ma says acceptance of homosexuality has become medical treatments, and inheritance rights. more widespread in recent years. Media coverage, friendly While netizens and members of the LGBT+ community view policies, and greater visibility of homosexual people have this decision as an important first step, many still long for the right reflected this shift – all of which leads to more openness and a to marry. Ma believes that with growing acceptance in Chinese better quality of life. society, as well as in neighbouring countries, the legalisation of In December 2015, China saw its first gay-rights related case same-sex marriage in China is not far off. “I think within 20 years, in court when Chinese nationals Sun Wenlin and Hu Mingliang it could be possible.”

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中國最大同志社交軟件走向國際

光明前景儘管中國社會長期對 LGBT+議題抱持保守態度，但馬保力認為，近年社會對同性戀的接受度已顯著提升：「媒體的關注、政策友好度以及同性戀群體的生存狀態都改善了很多，我相信情況會越來越好。」 2015 年 12 月，中國首宗同性戀維權案在湖南長沙開審。事緣中國公民孫文麟及胡明亮在民政局申請結婚時，登記處職員以中國不允許同性婚姻為由拒絕了他們的申請。二人遂向湖南省省會長沙市芙蓉區民政局提出行政訴訟。雖然長沙法院於 2016 年 4 月裁決他們敗訴，但這宗案件亦令許多同志權利倡議者深受鼓舞，因為這是中國法院首次受理此類訴訟。同年，聯合國開發計劃署進行了一項名為《中國性少數群體生存狀況》的調查，訪問了超過 10,000 名異性戀者，其中以 90 後佔多數，結果發現超過 70 %的人不同意同性戀是一種疾病，而近 85% 的人支持同性婚姻合法化及保障 LGBT+權利。研究結果顯示中國社會對 LGBT+社群的接受度日益提高，尤其是年輕一代。然而，中國政府在 2015 年底宣佈禁止電視播放或網上發佈與同性戀有關的內容，以及涉及亂倫、性變態、性侵犯及性虐待的內容。這一類審查制度還延伸至文學作品。 2018年，筆名為「狗娃子天一」的內地網絡小說女作家因撰寫男同性戀（耽美）小說《佔領》而被判入獄 10年。警方批評這本小說描繪「男性之間的淫穢性行為」，內容包括「暴力、虐待及屈辱」等主題。被問到政府關於同性戀內容的打壓對藍城兄弟有何影響時，馬保力解釋說：「據我所知，某些同性戀內容被當局禁止發佈，是因為其對性及色情的描寫，並非因為其題材的問題。」而跟愛、權利及保健有關的「健康」同性戀內容則依然可以發表。儘管面對挫折，但法律方面已有可見的進展。 2017年，中國政府將意定監護制度擴展到所有成年人，這等同於允許同性戀者任命其伴侶為監護人，而他們的伴侶將因此而享受到部分等同婚姻的權益，包括授權書、醫療決定及繼承權。 LGBT+ 人士形容該政策的推出是同志平權的重要第一步，然而，同性婚姻合法化始終是許多同性伴侣的最大心願。馬保力相信，隨著中國社會及鄰近國家的接受度越來越高，同性婚姻合法化在中國是有可能實現的。「我沒有很準確的判斷，不過我認為在 20年內是有可能的。」

The Blued app has 54 million registered users worldwide Blued在全球擁有 5,400萬註冊用戶 AUTUMN | W INTER 秋冬 2 0 2 0

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講述年長同性戀者之間情誼的劇情片《叔‧叔》的其中一幕。 ARIANA

P H OTO C O U RT E SY O F S U K S U K

A scene from Suk Suk, a 2019 Hong Kong drama film about older gay relationships.

SETTING THE STAGE

跨越舞台

Despite wider acceptance in Hong Kong, LGBT+ individuals struggle for representation in the entertainment industry.

儘管LGBT+人士已經更能被香港社會所接受，但他們仍在不懈爭取演藝界的一席之地。 WORDS 文

Cathy Lai

PHOTOGRAPHY 攝影

Karma Lo

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Anthony Wong (second left) and Raymond Chan (third left), Hong Kong's first openly gay legislator, attend the 2017 Taiwan LGBT Pride Parade 黃耀明（左二）及香港首位出櫃的立法會議員陳志全（左三）參加台灣同志遊行2 0 1 7

uring Leslie Cheung’s legendary ‘Live in Concert 97’ show at the Hong Kong Coliseum in 1997, the 41-year-old actor and Cantopop star dedicated the classic Mandarin love song, “The Moon Represents My Heart”, to the two great loves of his life. One was his mother; the other was his boyfriend, Daffy Tong Hok-tak. By confessing his love to another man on stage, Cheung became the first celebrity to come out in Hong Kong. Fifteen years later, Anthony Wong, one half of well-known Cantopop music duo Tat Ming Pair, followed suit. At a show in 2012, Wong announced that he was gay after performing two songs, “I Love You in Spite of it All” and “Forbidden Colours”. Each has its own special meaning: the former supports gender diversity in love, while the latter rejects the notion that being gay is morally wrong. With both Cheung and Wong publicly proclaiming their sexuality on stage at different points over the past three decades, one might assume that Hong Kong is on a pathway to better LGBT+ openness in its entertainment industry. But eight years have passed since Wong’s bold declaration. In the interim, only a handful of well-known musicians and actors in Hong Kong have come out. What’s more, locally produced queer movies remain scarce. So scarce, in

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997 年，張國榮在紅磡體育館舉行的「跨越 97演唱會」上，將經典國語情歌《月亮代表

我的心》獻給兩位畢生摯愛，一位是他的母親，另一位是他的伴侶唐鶴德。公開向另一位男士認愛，令這位 41歲歌影雙棲的巨星成為香港首位公開出櫃的藝人，甚至是全亞洲的先驅之一。 15 年後，香港著名音樂組合達明一派成員黃耀明亦在同一個舞台上公開自己的性向。他在 2012年舉行的演唱會上向觀眾高呼：「我是同性戀者，我是『基佬』！」在此之前，他獻唱了《忘記他是她》和《禁色》兩首作品：前者支持愛情不分性別，後者反對同性戀有違道德。繼張國榮和黃耀明公開宣佈性向之後，大家或許以為現在的香港演藝界應該比以前更開放、更能接受 LGBT+。然而，自黃耀明的大膽宣言至今已過八年，期間卻只有屈指可數的香港知名歌手或演員出櫃。尤有甚者，本地製作的酷兒電影亦少之又少。事實上，由王家衛執導、講述兩個男人分手前在阿根廷度過一段灰暗日子的《春光乍洩》，至

今依然被廣譽為香港最具代表性的 LGBT+電影。《春光乍洩》自 1997年上映以來已有 20多年，這證明了一個不爭的事實：香港顯然缺乏酷兒類型電影，這歸因於社會大眾的接受程度低落、娛樂公司支持不足，以及對這類製作的投資有限。

“

Celebrities with a gender-neutral image often faced mockery. 形象中性的藝人經常會受到嘲諷。

性向大不同

R AY Y E U N G 楊曜愷

綜觀香港社會，不論哪種行業或範疇，對 LGBT+ 社群的接受一向進展緩慢，主要原因是華人社會通常受限於根深蒂固的傳統家庭價值觀，強調凡事必須「規行矩步」才不辱門戶。同時，保守組織和宗教團體在規範性道德方面亦甚具影響力，許多基督教團體至今仍然認為同性戀是一種精神疾病。香港政府在 1991年將同性戀行為合化，相較泰國晚了 35年。 1996年，政府發表了一份有關性傾向歧視的諮詢文件，在提交意見的團體及市民當中， 85% 強烈反對就性傾向歧視立法。相關法例至今依然被擱置。關注 LGBT+議題的導演楊曜愷說：「在八、九十年代，同性戀（或任何形式的非異性戀行為）仍被社會大眾視為『噁心』和『核突』。因此，形象中性的藝人經常會受到嘲諷或批評。」已故知名歌手陳百強就是一個典型例子。他是香港第一批偶像歌手，在 1970及 80年代紅極一時。他個性多愁善感、鬱鬱寡歡，且甚少公開戀情，因此經常被人質疑是同性戀。此外，由於當時社會普遍認為愛滋病是「同性戀疾病」，陳百強更一度被傳患有愛滋病。由始至終，陳百強從未回應有關同性戀的傳聞，但其事業及健康難免受到惡意謠言影響。 1985年，他因焦慮症入院，七年後更被懷疑因服用過量藥物而昏迷。留院期間，醫院為他抽血化驗，證實並無愛滋病毒。陳百強昏迷 17個月後在 1993年離世，享年 35歲。張國榮亦走上相似的道路。儘管其演藝事業在 90年代如日中天，但他仍不時因其性傾向和「酷兒」形象受到批評。面對這些多餘的關注，他毅然於 1997年的演唱會上公開同性戀情，首開香港先例。張國榮一向勇於挑戰界限，曾多次在電影中演出為人津津樂道的同性戀角色，包括在 1993年上映的《霸王別姬》中飾演京劇名伶，以及在《春光乍洩》與梁朝偉共同演出一對愛恨交纏的同志戀人。他曾親口表示：「我覺得藝人做到最高境界是可以男女兩個性別同在一個人身上。」儘管張國榮的演技備受讚譽，但當時社會似乎並未接受他打破性別常規的舞台造型。2000年，他在演唱會中以及腰長髮、透明緊身衣和短裙 AUTUMN | W INTER 秋冬 2 0 2 0

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Yeo Wai Wai, a key member of the Women Coalition of HKSAR 香港女同盟會的主要成員楊煒煒

fact, that Wong Kar-wai’s 1997 film Happy Together, which follows two men as they live out the waning days of their relationship in Argentina, is still considered by many to be the most iconic LGBT+ film in the history of Hong Kong cinema. The fact that this film is now almost a quarter of a century old speaks volumes. Overall, there is a palpable lack of queer representation in the city’s entertainment industry, from inadequate public acceptance and unsupportive entertainment companies to limited investment in relevant productions. SEXUALITY IN CONTEXT

Regardless of the industry or sector, Hong Kong society has been slow to accept the LGBT+ community, mired as it so often is under the steady influence of traditional Chinese family values, which tend to emphasise honouring one’s ancestors as a prerequisite for ‘correct’ behaviour. Meanwhile, conservative organisations and religious groups play unique roles in governing sexual mores, with many Christian groups still claiming that homosexuality is a mental disorder.

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The Hong Kong government decriminalised homosexual acts in 1991 (35 years after Thailand). But legislation to protect individuals against sexual orientation discrimination is still pending, ever since a 1996 public consultation found that an overwhelming 85 per cent opposed extending such protections. “It was a time the consult was in the 90s, so not sure why this is here when homosexuality [or any other forms of so-called ‘deviant’ sexuality] would be harshly criticised by the public as ‘nauseating’ and ‘disgusting’,” says Ray Yeung, a Hong Kong filmmaker focusing on LGBT+ issues. “As a result, celebrities with a gender-neutral image often faced mockery or harsh comments.” A notable example can be seen in the late Danny Chan, one of the first Cantopop idols who hit his peak in the 1970s and ‘80s. With a tender and brooding personality, Chan, who remained single most of his life, was repeatedly questioned about his sexuality and was even alleged to have been HIV positive, which at the time was considered by many to be a ‘gay disease’. A blood test later came back negative. As Chan remained quiet about his sexual preferences, vicious rumours began to take their toll on his career and his health. In 1985, he was admitted to the hospital for anxiety and, seven years

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later, he fell into a coma after a suspected drug overdose. After remaining unconscious for 17 months, Chan eventually died in 1993 at the age of 35. Leslie Cheung’s story followed a similar trajectory. Despite rising to cult status by the 1990s, the musician and actor fielded attacks against his sexuality and ‘queer image’ throughout his career. Amidst all the unwanted attention, Cheung became the first Hong Kong artist to come out as gay publicly at his 1997 concert. Cheung was no stranger to pushing boundaries, having played several notable bisexual characters in films throughout his career, including 1993 Chinese historical drama film Farewell My Concubine and, later a gay cross-dresser in Happy Together. In his own words, Cheung hoped to demonstrate that “a successful artist can play both a female and male role.” While fans lauded his acting abilities, society was not ready to accept his queer lifestyle or experimental fashion. During a concert in 2000, Cheung wore waist-length hair extensions, a tight transparent shirt and a short skirt only to be dismissed as a “shemale” and a "female ghost” (perceived as having long, messy hair in Chinese culture) by local media. Looking back, Cheung’s flamboyant performances and open talk of same-sex love might seem tame compared to the music and art scenes in Europe and America. After all, the late David Bowie, one of music’s most influential artists from the 1970s until his death in 2016, experimented freely with gender boundaries throughout a long and successful career. For Bowie it was at once anybody and nobody’s business whether he was gay, straight, bi, or anything in between. The era that witnessed the provocative sexual experimentation of Iggy Pop and Lou Reed, as well as the synth-pop and New Wave movements, was a testament to peculiar, shifting British sensibilities and relative artistic freedom. Elton John, who remains popular at 73, recently remarked in an interview with Variety that he felt privileged to work in a business that “kind of accepts gay people.” But Hong Kong is its own unique place, and for various reasons, it has been slow to respond to more widespread acceptance of sexual freedoms and expression. According to Yeo Wai Wai, a key member of Women Coalition of HKSAR (WCHK), an NGO focusing on promoting LGBT+ rights: “Cheung’s performances were so progressive that people found them unacceptable at the time; in this case, we over-estimated Hong Kong as an international city.” A positive sign, perhaps, is that Cheung’s music and performances still attract a loyal following as well as new, younger audiences, many years after his death. In 2003, Cheung committed suicide due to depression. FREEDOM, BUT NOT FOR ALL

Gradually, Hong Kong is becoming a more accepting place to live and work for members of the LGBT+ community, thanks to the continued efforts of various NGOs and advocacy campaigns. Yeo, an organiser of the annual Hong Kong Pride Parade, has seen the changes first-hand. “Participation, whether from the community or straight people, keeps increasing [from 1,000 in the first parade in 2008 to 12,000 participants in 2018]. Many mainstream brands, such as Levi’s and Lush, have also been willing to support our parade in recent years, unlike in the beginning when finding sponsors was difficult.”

示人，被本地媒體形容為「不男不女」、「貞子上身」。儘管對於香港社會而言，張國榮的表演可謂豔麗浮華、前衛獨特，而他對同性戀情的坦然亦前所未有，不過這較之於歐美酷兒藝人的作風，似乎已低調了許多。例如，國際巨星大衛寶兒（David Bowie）自70年代起便不斷在其色彩斑斕的音樂生涯中打破性別界限，直至 2016 年去世為止。對大衛寶兒來說，不管他是同性戀、異性戀、雙性戀，甚至介乎於各種性向之間，都與他人無關。在他活躍的那個年代，有 IggyﾠPop和 LouﾠReed 等搖滾先鋒探索性別界限，以及合成器流行樂和新浪潮運動的崛起，展現了怪奇多變的英式感知（BritishﾠSensibilities）及相對的藝術自由。73歲依然活躍於樂壇的艾頓莊（EltonﾠJohn）最近在接受《Variety》訪問時表示，他很慶幸能夠在「算是接納同性戀」的行業工作。然而，香港是個獨特的地方，各種各樣的原因令社會對性自由和性表達的接受落後於人。香港女同盟會（WCHK）是致力促進LGBT+權利的非政府組織，其幹事楊煒煒認為：「張國榮的表演過於前衛，使當時的人覺得難以接受；這反映我們高估了香港作為國際城市的開放程度。」張國榮在2003年因抑鬱症而自殺身亡，多年之後，他的音樂和表演藝術仍然能夠吸引到新的年輕歌迷，這或許算是一個值得欣慰的現象。不平等的自由幸而在各非政府組織及倡議運動的努力之下，香港逐漸成為對LGBT+族群更包容的地方。作為香港同志遊行的搞手之一，楊煒煒見證了這個改變的過程。她說：「參與遊行的人越來越多（從 2008年首次遊行的 1,000人，增加到 2018年的 12,000人），當中有 LGBT+社群成員，也有異性戀者。近年亦有許多主流品牌支持我們的遊行，例如 Levi's和 Lush等，尋找贊助商已不像剛開始時那麼困難。」香港大學 2018年的一項調查發現，約有 50％受訪者支持同性婚姻，而支持成立性傾向歧視法的百分比從 2013年的 58％增加至 2017年的 69％，足證社會氣氛正在逐漸轉變。繼黃耀明於2012年出櫃之後幾個月，香港歌手何韻詩也在香港同志遊行中宣佈：「我好驕傲講一聲：我是同志！」創作歌手林一峰、已故歌手盧凱彤及DJ蘇施黃也在過去數年公開了自己的性向。不過，這些明星大都是獨立藝人，不屬於主流娛樂公司，擁有經營個人形象的自由，出櫃時面對的壓力也許相對較低。林一峰是獨立創作的歌手，盧凱彤則是黃耀明成立的本地製作公司人山人海的旗下藝人。 AUTUMN | W INTER 秋冬 2 0 2 0

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Jason Ho, senior service learning consultant at Hong Kong Baptist University specialising in film and gender studies 香港浸會大學創新服務學習中心高級服務學習顧問何家珩博士專注於電影及性別研究

The public mood is gradually shifting, too. A 2018 survey published by the University of Hong Kong found that 50 per cent of respondents now support the right for gay couples to marry, while support for the introduction of anti-discrimination laws on the grounds of sexual orientation grew from 58 per cent in 2013 to 69 per cent in 2017. Several months after Anthony Wong came out in 2012, Cantopop singer Denise Ho Wan-see told the crowd at the Hong Kong Pride Parade that she was a lesbian – and a proud one at that. Singers and songwriters Chet Lam and the late Ellen Joyce Loo, as well as DJ Suzie Wong, have also opened up about their sexuality over the past few years. These artists arguably face less pressure about coming out because they are independent talents, rather than part of a major agency, and have the freedom to manage their own image. Chet Lam is an independent singer, while Ellen Joyce Loo was managed by People Mountain People Sea, a local production company established by Anthony Wong.

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Yeung worries that younger artists may not enjoy such freedom because they are usually under contract at larger, more commercial entertainment companies and struggling to build their careers. “Proportionally, the number of artists who have come out is very low,” he stresses. “Artists are very dependent on whether people like them or not and are often restricted by their companies’ guidelines on how to maintain their image.” QUEER ON SCREEN

This May, Yeung released his latest film Suk Suk, a delicate drama about two gay men in their 70s struggling with their sexual identities. The film received nine nominations at the 39th Hong Kong Film Awards (HKFA), and went on to win ‘Best Actor’ and ‘Best Supporting Actress’ awards. This made Suk Suk one of the few queer films to have made it to the annual awards event. Others include Jun Li’s Tracey (2018), which depicts a 51-year-old married man and father coming to

跨越舞台

楊曜愷指，許多正在為事業打拼的新晉藝人未必能享有這種自由，因為他們通常隸屬更商業化的大型娛樂公司，「以比例來說，香港出櫃的藝人寥寥無幾。藝人的星途全靠觀眾對他們的喜愛，因此公司通常會要求他們遵守一系列規則，以保持形象。」酷兒走上大銀幕？楊曜愷的最新電影《叔・叔》於今年 5 月公映，講述兩名年過七旬的男同性戀者隱藏多年的性傾向及與之相伴的內心掙扎。這部電影在第 39 屆香港電影金像獎獲得九項提名，並摘下了「最佳男主角」及「最佳女配角」兩個獎項。這使《叔・叔》成為少數能夠入圍香港電影金像獎的同志電影之一。其他曾經得獎或被提名的電影包括李駿碩的 2018 年作品《翠絲》，描述一名 51 歲的已婚男人及父親如何接受自己的性別認同；徐欣羨執導的 2016 年電影《骨妹》講述兩名澳門女按摩師之間的愛情；關錦鵬的 2001 年作品《藍宇》則敘述一名大學生和一個北京富商的秘密戀情；還有 1997 年的王家衛電影《春光乍洩》。顯然，這份名單並不長。從事電影及性別研究的香港浸會大學創新服務學習中心高級服務學習顧問何家珩說：「香港電影業曾經非常多產，尤其是在 90年代初（每年出產超過 200部電影），可是，在過去 30年來，香港只製作了十幾部 LGBT+電影，這個數字可謂非常低。」楊曜愷認為，缺乏資金是製作酷兒電影的一大挑戰。「許多人仍然認為這種類電影不受歡迎。電影製片人亦很難找到贊助或資金，因為很多公司都會跟他們說，這類電影票房不佳。」酷兒電影不為大眾接受，可能也反映了許多香港人對這個社群的態度。楊曜愷說：「他們可能不討厭 LGBT+社群，也不介意聽到有關他們的事情，但是他們不想在生活中面對他們，也不習慣在光天化日下看到他們。」以迎合大眾口味為目標的主流電視文化，自然不會比電影優勝。香港最大的主流電視台 TVB 至今未曾推出過以 LGBT+為主題的電視節目，亦從未製作過以同性戀或跨性別人物為主角的劇集。而在劇集裡出現的 LGBT+角色，往往反映了傳統上對這個社群的刻板印象。例如，由古明華在 2012 年劇集《巴不得媽媽》中飾演的「蘇基」一角，可算是 TVB 歷年來最受歡迎的酷兒角色。蘇基是一個舉止女性化的中年男人，喜愛穿鮮豔誇張的服裝，走起路來扭捏作態，也喜歡和女性友人講是非，然而最後他愛上了一個「很 man」的女人。在 2017 年開播的處境喜劇《愛・回家之開心速遞》裡，

10 HONG KONG LGBT+ FILMS 10 部香港的 LGBT+ 電影 1. Oh! My Three Guys《三個相愛的少年》 SUNG KEE CHIU 趙崇基, 1994

2. Happy Together《春光乍洩》 WONG KAR-WAI 王家衛 , 1997

3. A Queer Story《基佬四十》 SHU KEI 舒琪, 1997

4. Intimates《自梳》 JACOB CHEUNG 張之亮, 1997

5. Beauty《美少年之戀》 YO N FA N 楊凡 , 1 9 9 8

6. Lan Yu《藍宇》 S TA N L E Y K WA N 關錦鵬 , 2 0 0 1

7. Butterfly《蝴蝶》 YA N YA N M A K 麥婉欣 , 2 0 0 4

8. All About Love《得閒炒飯》 ANN HUI 許鞍華, 2010

9. Tracey《翠絲》 JUN LI 李駿碩, 2018

10. Suk Suk《叔・叔》 R AY Y E U N G 楊曜愷 , 2 0 1 9

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5 KEY TAKEAWAYS 文章五大重點

Hong Kong’s entertainment industry has been slow to accept LGBT+ talents. 正常人』沒有兩樣。」香港演藝界未能全面接受

LGBT+藝人。

Only a handful of wellknown Hong Kong celebrities have come out as gay. 香港只有少數藝人敢於公開自己的性取向。

Younger artists may not be able to express their identity due to agency contracts. 年輕藝人可能會受限於公司合約而無法出櫃。

Roughly a dozen movies with LGBT+ themes have been produced in Hong Kong. 香港至今僅製作了 10多部 LGBT+電影。

Queer movies and artists may be limited by the mainland Chinese market. 酷兒電影及藝人可能無法打入中國內地市場。

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terms with his gender identity; Tracy Choi’s Sisterhood (2016), about the love between two female massage therapists in Macao; Stanley Kwan’s Lan Yu (2001), about a secret love affair between a college student and a successful businessman in Beijing; as well as Wong Kar Wai’s Happy Together (1997). The list, evidently, is short. “Hong Kong has only produced around a dozen queer movies that are representative of the LGBT+ community over the past three decades,” says Jason Ho, a senior service-learning consultant at Hong Kong Baptist University (HKBU) specialising in film and gender studies. “Given that Hong Kong’s movie industry has been so productive, especially during the early 1990s [when Hong Kong produced over 200 movies a year], this number is low.” Yeung believes that the lack of funding is a big challenge for making queer movies. “They are still considered unpopular. It won’t be easy for filmmakers to obtain sponsors or funding because the companies they approach will always tell them that it won’t perform well at the box office.” The low acceptance of queer movies might also reflect the attitude of many Hongkongers towards the community. “They may not hate the LGBT+ community and they may not mind hearing things about them, but they don’t want to face it in their own life,” Yeung says. “They are used to not seeing gay people in broad daylight [for instance, in a movie].” Mainstream television culture, which naturally caters to a mass audience, is no better. TVB, the largest mainstream media company in Hong Kong, has not produced a single show with LGBT+ themes, nor have they screened any dramas with major gay or trans characters. Whenever LGBT+ roles have appeared they are often pastiches and stereotypes of the most retrograde kind. For instance, the most popular queer character on TVB has been Koo Ming Wah’s supporting role in Divas in Distress (2012), in which he plays a femininised, middle-aged man called “So Gay” who wears colourful, flamboyant clothes, walks delicately, and likes to gossip with his girlfriends, eventually falling in love with a masculine woman. And in its popular sitcom Come Home Love: Lo and Behold, which has been on the air since 2017, the friendship between George and Chi Zi Hau features comedic innuendo,but their relationship will always be maintained as ‘just close friends’. One of the problems is that audiences enjoy watching these kinds of characters. “A character who

跨越舞台

displays queer traits in the beginning and is later adjusted to be heterosexual can offer the mainstream audience the amusement of sexual misplacement and also a fulfilling and acceptable ending,” says Yeo from WCHK. “Such treatment [of a character] reflects that non-heterosexuality is still considered wrong in mainstream ideology.” MORE HURDLES

Among the five Best Film nominees at this year’s HKFA, Suk Suk is the only local production. The other four were co-produced with companies from mainland China. A year earlier, the thriller Project Gutenburg, also a coproduction with mainland companies, received seven awards at HKFA and grossed around HK$30 million (US$3.8 million) and RMB 1.3 billion (about US$184 million) at the box office in Hong Kong and mainland China, respectively. Ho from HKBU believes that this rising trend will spell more challenges for filmmakers who want to tell LGBT+ stories or artists who want to openly express their sexuality. “They basically have no chance to enter the mainland market,” he says, noting that LGBT+ content is among the most censored topics in mainland China. When it comes to concerns over ‘career suicide’, Yeung says he knows many artists who decided not to come out publicly in order to protect their privacy. “Many of them think that as long as their friends know about their sexuality, then that’s fine and that what they’re doing in their career has nothing to do with their sexuality. They question why they have to put this label [as an LGBT+ person] on.” Another reason some artists choose not to come out is to avoid being labeled an activist. “They will only [want to be an activist] if they see it as a mission, but some of them just don’t want to take up the role and share their personal life with the public,” says Yeung. “It really depends on their personality and their preferences.” While respecting the decision of these closeted LGBT+ artists, Yeung believes it’s important for celebrities to come out, as they can become an inspiration for young gay and trans individuals. “Seeing that these popular singers are not ashamed of coming out, they will be hugely motivated to do the same thing,” he adds. Echoing Yeung, Ho says openly gay artists can help debunk certain stereotypes and misconceptions that exist among the non-LGBT+ community. “Unlike the unrealistic LGBT+ portrayal in the TV dramas, where gay men are always effeminate and lesbians are always manly, most artists have a healthy image. They can tell people that in reality, LGBT+ people are just like ‘normal people.’”

George和池子孝兩個配角之間的友誼亦

帶給觀眾很多笑料，但他們的關係始終「只是好朋友」。酷兒或同志最終變成異性戀者的情節屢見不鮮，也深得主流觀眾喜愛。香港女同盟會的楊煒煒說：「一個角色在剛開始時表現出酷兒特徵，之後隨劇情發展被『拗直』成異性戀者，這樣的安排會讓主流觀眾得到性錯置的趣味感，同時也為觀眾提供了一個圓滿、可以接受的結局。這樣的人物安排反映了主流意識形態仍然認為非異性戀是錯誤的。」更多障礙今年香港電影金像獎最佳電影的五部提名作品之中，只有《叔·叔》是純本地製作電影，其他四部均與中國大陸的公司聯合製作。去年，香港與內地公司合拍的犯罪懸疑片《無雙》囊括了香港電影金像獎七項大獎，在香港和內地分別錄得 3,000萬港元（約 380萬美元）及 13 億人民幣（約 1.84 億美元）的票房收入。浸大的何家珩認為，合拍片的趨勢將會為有心創作 LGBT+ 電影的製片人，或是有意公開性傾向的藝人造成更多阻礙，「他們基本上沒有機會進入內地市場。」因為 LGBT+ 是中國大陸審查最嚴格的主題之一。談及出櫃對演藝事業的危害時，楊曜愷表示，他知道有許多藝人為了保護個人私隱而決定隱藏性向。「他們認為，只要朋友知道他們的性向就夠了，既然自己的職業與個人性向無關，為何要在自己身上貼上 LGBT+這個標籤？」他又指，藝人選擇不出櫃的另一個原因，是他們不希望被標籤為社運人士，「如果他們覺得自己身負使命，便會站出來（成為社運人士），但有些人就是不想擔當這樣的角色，向大眾公開自己的私生活。這其實是很視乎個人的性格和喜好的。」楊曜愷尊重這些藝人不公開出櫃的決定，但他認為，如果有知名人士勇敢站出來，將會對年輕同性戀者及跨性別人士帶來重要影響，「看到這些受歡迎的歌手不以出櫃為恥，他們也會受到啟發，勇敢採取同樣的行動。」何家珩認同楊曜愷的說法，並認為公開同性戀身分的藝人，有助化解普羅大眾對 LGBT+ 社群的誤解。「有別於劇集塑造的 LGBT+角色：男同志總是娘娘腔、女同志總是男人婆，大部分 LGBT+ 藝人的形象都比較健康，大家可以從他們身上看到，現實生活中的 LGBT+ 人士跟『正常人』沒有兩樣。」

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COMMUNITY MATTER 社會中的少數

We ask professors, students, activists and allies to take the temperature of LGBT+ rights in Hong Kong and Macao. 我們邀請教授、學生、社運人士和LGBT+社群評論港澳兩地的LGBT+權益。 WORDS 文

Chermaine Lee, Rafelle Allego and Kary Lam PHOTOGRAPHY 攝影

Karma Lo and António Sanmarful

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HONG KONG 香港

L O V E YO U R N E I G H B O U R S 愛你的鄰舍

Toby* is gay, but he hasn’t come out to his Christian family yet. Here’s why: “In secondary school, I read online forums and watched different types of heterosexual and gay porn, but I didn’t completely realise I was gay back then. After taking identity and gender classes at university, I knew I was not straight. “I entered my first relationship with a man when I was 21. My friends didn’t react much since they are quite liberal. Since then, I haven’t had a problem telling new friends that I am gay. “Still, I keep my sexual orientation a secret from my family and my secondary school friends. Growing up in a Christian family makes it difficult. I suspect that my secondary school friends are homophobic, so I hang out with them less often. “Few churches are gay-friendly in town, as it [homosexuality] has always been a taboo in Protestantism. They think that sex between men is disgusting and sinful. I am gay and I believe in God. Christianity is all about love: love your neighbours and love your enemies. I am sure God loves me.”

男同志 Toby* 尚未向同是基督徒的家人出櫃。以下是他的理由：

“

I am gay and I believe in God. Christianity is all about love: love your neighbours and love your enemies. I am sure God loves me. 我是同性戀者，我相信上帝。基督教的核心是愛：愛你的鄰舍和愛你的仇敵。我相信上帝愛我。

「我讀中學時看了不少網上論壇和不同類型的色情片，異性或同性戀都有，但當時我並不知道自己是同性戀。在大學選修了身分認同與性別的課程之後，我才知道自己不是異性戀者。我在 21歲時首次與男人交往。我的朋友多半思想開放，所以沒有太大反應。從那時起，我總能坦然地告訴新朋友我是男同志。」「不過，我到現在還沒有對家人和中學同學說出這個秘密。成長於基督教家庭令我難以啟齒，我寧願不要讓情況變得尷尬。我覺得中學同學會介意我是同性戀者，所以跟他們越來越少來往。」「香港很少有教會歡迎同性戀者，因為這一直是基督教的禁忌。他們認為男人之間的性行為令人作嘔，應該受譴責。我是同性戀者，我相信上帝。基督教的核心是愛：愛你的鄰舍和愛你的仇敵。我相信上帝愛我。」 *Name has been changed at the request of the subject. *已按受訪者要求使用化名。

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L E G A L B AT T L E S

F A M I LY A F F A I R

Professor Brenda Alegre, a gender studies lecturer at the University of Hong Kong, doubts the city will recognise samesex marriage anytime soon:

Mimi Wong, a transgender documentarian, hopes to one day reconnect with her estranged son:

法律抗爭

“Same-sex marriage might be possible in Hong Kong, but it will take some time. In the case of Angus Leung and his husband [who won a landmark lawsuit in favour of same-sex spousal rights], the couple won their lawsuit and this outcome should be extended to the rest of the population. “As Hong Kong is still a very conservative place, I am not sure if legalisation will be possible anytime soon. Conservative groups and legislators, and perhaps influential religious groups, could be among the hurdles. “Hong Kong is not 100 per cent gayfriendly. People are diplomatic about the issue, but being friendly is another matter. I would say that Thailand, the Netherlands and Canada are much friendlier because those countries have inclusive policies and laws. People should understand that we all deserve respect, acceptance and equality under the law.”

香港大學的性別通識課程講師 Brenda Alegre博士認為，香港不太可能在短期內承認同性婚姻：「香港可能有朝一日會承認同性婚姻，但需要一些時間。在梁鎮罡和丈夫的案例（他們贏得史無前例的訴訟，成功爭取同性配偶的福利）中，他們打贏了官司，其他同性伴侶亦應享有這個成果。」「由於香港仍然非常保守，我不確定同性婚姻合法化是否能在短期內實現。保守團體、立法者，還有勢力龐大的宗教團體，都可能成為障礙。」「香港並非百分百同志友善的地區。人們對同志很客氣，但友善卻是另一回事。我認為比起香港，泰國、荷蘭和加拿大都更為友善，因為這些國家實行包容性政策和法律。人們應該理解我們都應在法律的保護下得到尊重、接納和平等對待。」

家事

“For years, I didn’t know the word ‘transgender’ existed or that it described me. I simply thought I was weird, an outcast. I dared not tell anyone about my feelings – that I identified as a woman, rather than a man. “When I was over 50 years old and married to a woman, I secretly started dressing as a woman on weekends and lied to my wife about it. She found out and couldn’t stand me. She asked me to leave. “That was over 12 years ago. After I got kicked out, I emailed my son to tell him that I had a sex-change operation, but he never replied. He still refuses to talk to me. I embarrass him, but I hope someday we can be friends. He doesn’t have to tell anyone I am his dad. I just want to resume contact with him. “The Hong Kong government does not support us at all. They researched gender identity a few years ago but the report still hasn’t been released. I don’t think they want to help the LGBT+ community.”

跨性別紀綠片監製黃欣琴希望未來能與疏遠的兒子修補關係：「多年來，我不知道『跨性別』這個詞存在，也不知道自己是其中一分子。我以為自己是個怪人，一個社會的棄兒。我覺得自己不是男人而是女人，卻不敢將這個感覺告訴任何人。」「當我年過 50歲後，我開始瞞著與我結婚多年的妻子，偷偷地在週末男扮女裝，結果給她發現了，她無法接受，並要求我離開。」「離家之後，我發電郵給兒子，告訴他我進行了變性手術。他沒有回覆，至今仍拒絕與我交談。我令他感到尷尬，但我仍希望有一天我們可以成為朋友。他不必告訴任何人我是他的父親。我只想跟他保持聯繫。」「香港政府完全沒有支持我們。他們在幾年前做過性別認同的研究，但至今仍未發表這份報告。我不認為他們想幫助 LGBT+社群。」

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L AG G I N G B E H I N D 落後於人

Violencee Chan, a lesbian and online influencer who runs a YouTube channel called 暴力 Violencee 生活誌, says the city has outdated perspectives on homosexuality: “Hong Kong is definitely not a gay-friendly city – I’d say it’s lagging behind other major international cities. Many people still associate AIDS and promiscuity with gay men. Same-sex partners have no legal protection and their marriage is not recognised here. I barely see any gay couples on the streets, especially not lesbians. “Luckily, I haven’t experienced a lot of discrimination in my personal life because I came out quite young. Personal attacks only emerged after I started producing YouTube videos – viewers would leave nasty comments slamming my androgynous appearance and personality. “My mother has always been very liberal. Even so, it wasn’t easy for her when I came out. She told me there were nights she could not fall asleep. But she accepted my girlfriend and later encouraged me to come out to my father. She supports our decision to get married in New Zealand.”

開設 YouTube頻道「暴力 Violencee生活誌」的女同性戀者陳美均認為，港人對同性戀的看法早已過時：

“

My mother has always been very liberal. Even so, it wasn’t easy for her when I came out. 我的母親一向很開放。即使如此，她也不太容易接受我出櫃。

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「香港絕非同志友善的城市，甚至落後於其他主要國際城市。許多人仍然將愛滋病和濫交與男同性戀者聯想在一起。同性伴侶沒有得到法律保護，他們的婚姻也不獲承認。我在街上幾乎看不到任何同性伴侶，尤其是女同性戀者。」「幸好我很年輕時已經出櫃，所以沒有經歷過太多歧視。但在設立 YouTube頻道之後，我開始受到一些人身攻擊，有些觀眾留下惡毒的評論來抨擊我的中性外表和個性。」「雖然我的母親一向很開放，但她也不太容易接受我出櫃。她說知道這件事後好幾晚徹夜難眠。後來她接受了我的女友，也鼓勵我告訴父親，並支持我們在新西蘭結婚。」

本地之聲

YO U N G V O I C E 青年之聲

Secondary school student Helen Tang criticises her school for skimping on LGBT+ education:

中學生鄧雪盈批評學校對LGBT+ 教育避而不談：

“Although no one in my life has officially come out, I can imagine things are difficult for them. Heterosexual couples have no problem going out on dates and holding hands, but same-sex couples attract a lot of unpleasant stares and gossip. I feel sorry for gay couples since they seem to be spurned by society. “Our school has never discussed LGBT+ issues with us, even during sex education talks. They only cover sexually transmitted diseases and contraception, like how to put condoms on. They should talk about homosexuality with younger students and integrate this topic into our sex education curriculum. “I believe that gay marriage will be legalised in Hong Kong one day. Hong Kong is a city with people from different cultures and backgrounds, so why not?”

「雖然我不認識任何正式出櫃的人，但我可以想像他們遇到的阻礙。異性伴侶可以自在地約會、牽手，但同性伴侶卻會引來許多不友善的目光和議論。我為同性伴侶感到難過，因為他們似乎被社會摒棄。」「我們學校從未談論過LGBT+議題，即便是性教育課堂。老師只講過性傳染疾病和避孕方法，例如如何使用安全套。學校應該盡早教授同性戀的相關知識，並且將這個主題納入性教育課程。」「我相信同性婚姻有一天會在香港合法化。香港是融合各種文化及背景的大熔爐，何必反對呢？」

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M AC AO 澳門

TUNING IN 勇敢表態

Tracy Choi, a 31-year-old award-winning film directorproducer behind Sisterhood (2016) and Years of Macau (2019), says the community needs to speak out: “I made a documentary back in 2012-2013 called I’m Here about lesbians in Macao, including myself, and how they came out to their families. When we began making that film, I searched for an LGBT+ organisation in Macao. But there was none – Rainbow of Macau [Macao’s first pro-LGBT+ organisation] was only established a few months after we screened the documentary. “It made it hard to find anyone to interview, so I made the film more personal by talking to people I knew. This problem we encountered reflects how few people in Macao want to talk about LGBT+ issues. This is why we made this documentary. We had to show that we exist – even if people don’t want to talk about it. If no one talks about it, no law will ever exist to protect our community.”

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31歲的徐欣羨是一位得獎的電影導演和監製，她的作品包括 2016年的《骨妹》及 2019年的《澳門之年》，她認為 LGBT+社群必須為自己發聲：「我在 2012至 2013年間拍了一部名為《櫃裡孩》的紀錄片，講述包括我在內的澳門女同志向家人出櫃的經歷。拍攝之初，我上網搜尋澳門的LGBT+社群，卻連一個都找不到。澳門彩虹（澳門第一個LGBT+社群組織）在紀錄片放映後幾個月才成立。」「當時很難找到受訪者，我只能訪問認識的人，所以這部紀錄片的個人色彩比較濃厚。這個問題正可反映出極少澳門人願意探討 LGBT+社群的議題。這就是我們拍這部紀錄片的原因。即使人們避而不談，但我們依然存在。如果沒人討論，這個社會就沒有法律來保護我們。」

本地之聲

A NEW NORMAL 全新角度

Cecily Cheong, a 24-year-old administrative assistant, believes that granting the LGBT+ community equal rights would make the world a better place: “I first became aware of the LGBT+ community through National Geographic’s special ‘Gender Revolution’ issue in 2017. Macao maintains a conservative attitude and doesn't pay attention to the LGBT+ community. Turning a blind eye may be better than outright hating the LGBT+ community. “But they are still a vulnerable group – and young people treat these identities as a joke. Non-LGBT+ groups are unwilling to learn more about them, treating them as aliens and staying away. People are afraid of things outside their comfort zone. “I am completely accepting of the LGBT+ community. They should be born with equal rights, and they should not be criticised for their sexual orientation. This is their personal business. The world would be wonderful if everyone recognised the LGBT+ community.”

24歲的行政助理張惠貞認為，賦予 LGBT+社群平權使世界變得更美好：「我在2017年閱讀了一期以性別革命為主題的《國家地理》雜誌，開始對LGBT+ 社群有了一些認識。澳門對LGBT+社群持保守態度，也不怎麼關注。視而不見或許比公然仇視來得好一點。」「不過，他們依然是一個弱勢族群，年輕人把這種身分認同當作玩笑。其他人不願多了解LGBT+社群，視他們為異類且刻意迴避。大家總是對自己不熟悉的事物敬而遠之。」「我完全接受 LGBT+社群。他們與生俱來就應該享有平等權利，不應該因為性取向而受到批評。這是他們的私事。他們理應被視為『正常』。如果所有人都接受 LGBT+社群，世界將會變得更美好。」

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ON A MISSION

身負重任

Anthony Lam, director-general of Rainbow of Macau, is fighting for sexual orientation and gender identity rights: “The only right shared amongst people across sexual orientations is the principle of equality. Article 6 of the Labour Relations Law stipulates that no one should be 'treated preferentially, harmed, or deprived of any right' due to their sexual orientation, gender, or beliefs, among other things. Any violators are subject to a fine. “But nearly 95 per cent of our 2019 Survey respondents weren’t even aware of the stipulation. Although the Labour Affairs Bureau has agreed to foster awareness, no visible work has been done so far. “The sex education materials published by the Education and Youth Affairs Bureau includes shallow references to sexual orientations – not to mention gender identities. For example, when it comes to governmentsubsidised housing, same-sex couples and transsexuals are deprived of the right to apply as a ‘union’ or ‘family cluster.’”

澳門彩虹理事長林嘉龍致力爭取 LGBT+ 權益：

“

Although the Labour Affairs Bureau has agreed to foster awareness, no visible work has been done so far. 儘管勞工事務局同意要提高意識，但到目前為止，我們尚未見到任何實際行動。

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「LGBT+社群唯一享有的權利就是澳門《勞動關係法》第六條的平等原則。條款規定任何人都不得因其性取向、性別或信仰等原因『而得到優惠、受到損害或被剝奪任何權利』。任何違法者將會被罰款。」「不過，這項規定並未奏效，根據我們在 2019年進行的澳門同志調查，近九成五的受訪者甚至不清楚有這項條款。儘管勞工事務局同意要提高意識，但到目前為止，我們尚未見到任何實際行動。」「教育暨青年局推出的性教育教材只有片面地提及性取向，更不用說性別認同。政府必須採取行動，改善整個社會環境及現有法律，否則這個社群將會面臨重重困境。例如，同性伴侶及跨性別人士都沒有資格以『結婚』或『家庭成員』的理由申請政府資助房屋。」

本地之聲

YO U N G V O I C E 青年之聲

Samantha Wang, an 18-year-old university student, believes the younger generation is more accepting of the LGBT+ community: “In traditional Chinese communities, being LGBT+ generally still carries a stigma. However, I think expats who come from liberal countries are more likely to form their own communities where it's more acceptable or welcomed. “Overall, regardless of cultural differences, you're likely to see better acceptance amongst younger generations, since they've had more exposure to LGBT+ people through mediums like YouTube and Instagram. The concept of same-sex marriage is still foreign, though, and would prompt some backlash. “It's definitely a cultural issue from the past. I think more exposure to the LGBT+ community could help with this.”

18歲的大學生王美揚認為年輕一代對 LGBT+ 社群的接受度較高：「 LGBT+社群在傳統華人社會中仍然受到歧視。不過，我認為來自思想開放國家的人士比較容易建立自己的社群，因為他們更能夠接受或歡迎LGBT+人士。」「總體而言，無論有任何文化差異，你可以看出年輕一代的接受程度較高，因為他們可以透過各種媒體接觸到 LGBT+社群，例如 YouTube和 Instagram。但本地社會對同性婚姻的概念仍然很陌生，可能會引發激烈反對。」「從過去到現在，這一直是個文化問題。我認為提升大眾對 LGBT+社群的了解將會有所幫助。」

PERFECT UNION 完美結合

Angie Ung, a 28-year-old administrative assistant, believes Macao is ready for same-sex marriage:

28歲的行政助理吳安琪認為澳門已準備好接受同性婚姻：

“Macao seems open to the LGBT+ community. If it comes down to it, I think Macao would be for same-sex marriage. But if for some reason it’s not legalised, then it will probably be because the government is tied down. “Younger generations are taught to think outside the box, break away from the norm, be more creative, expressive, and to admire someone’s mind instead of focusing on physical traits. My generation thinks everyone deserves equal rights and accepts people’s differences. “People should just be who they are, love who they want and not need to fight for acceptance or right because we’re all the same.”

「澳門似乎樂於接受 LGBT+社群。如果真是如此，我認為澳門也會接受同性婚姻。但如果當中有任何原因導致同性婚姻無法成立，則可能是因為政府受到掣肘。」「年輕一代被教導要擺脫陳舊框架，打破常規，更要有創造力、表現力，懂得欣賞別人的內在，不要只專注於外表。我們這一代認為每個人都應享有平等權利，並接受別人的差異。」「我們應該做自己想做的人，愛自己想愛的人，無需奮力讓別人接受自己或為自己爭取權利，因為人人都是平等的。」

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THROUGH THE LENS 眾鏡透視

Through the Lens is a recurring photography and poetry series that champions creativity and collaboration. Produced by storytelling platform Spill Stories, this edition delves into the lives of two women who work as street cleaners in Kennedy Town.

攝影詩集眾鏡透視旨在促進創意與合作。今期我們透過故事分享平台 Spill Stories 的詩語，窺探兩位堅尼地城清潔女工的生活。 WORDS 文

Tiffany Huang

PHOTOGRAPHY T R A N S L AT I O N

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攝影 Linda Cheung

翻譯 Ng Mei Kwan

眾鏡透視

Mrs

WONG 琼姐

Mrs Wong’s hands have provided for 82 years Scrubbed government officials’ homes until she was 60 Cleaned porcelain and metal in a wet market washroom Until a recent renovation turned her hands away 琼姐雙手勞碌了八十二載

擦拭政府官員的房屋到六十歲

在濕漉漉的街市公廁裡洗刷瓷磚和金屬直至最近重新裝修才逼著這雙手離去

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Mrs Wong takes the news in stride, Says she’ll return to the market if there’s work, Return to retirement if not After all, her hands are not idle as they Fasten pearl earrings nestled in golden leaves gifted by one of three daughters years ago, Button and unbutton her grey uniform Feel apples, gourds, monk fruits at the wet market, Turn the key to her door for the last 20 years Cook for herself and her son Spread over a red leather couch that doubles as her bed

琼姐冷靜面對這個消息，說有工作就回歸街市，不然就退休

畢竟，這雙手從沒悠閒過

用來穿戴金葉圍托的珍珠耳環

是三女兒其中一名女兒多年前送的，這雙手扣上又解下她的灰制服觸摸蘋果、葫瓜和羅漢果二十年來扭動門匙煮飯給兒子和自己

輕搭在也是睡床的紅皮梳化上

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We sit on this couch for her birthday A 200-square-foot public housing unit Previously sheltering her family of six Now welcomes a photographer, writer, and friend Mrs Wong has spent her years cleaning, erasing traces of mankind While her home is an endless accumulation of history Eight umbrellas, 21 shoeboxes, 10 combs, a box of 88 VCDs Two framed photos of her daughters,

我們坐在梳化上為她慶生二百呎的公屋單位內曾住上一家六口

現在迎來攝影師、作家和朋友

她長年累月做清潔，抹掉人類留下的痕跡而這個家卻累積了無數家史

八把雨傘，二十一個鞋盒，十把梳，一箱八十八隻VCD 兩個相架裡是不再來訪的女兒們

兩個日曆掛在牆上，一個疊在另一個之上彷彿在強調時間消逝

否則，這單位會漂進過去

who no longer visit Two calendars on the wall, one taped on top of the other, As if the passage of time must be reinforced, Otherwise, the flat itself might float away into the past

It is here where she regales us with recipes Listens to her neighbour, who sings love songs at the top of his lungs She is in her home and she is at home, A state of mind where nothing can be taken away from her She chooses to give, Stuffing us with vanilla cake and corn soup Mrs Wong pushes golden clip-on earrings into our hands They catch glimmers of light as we leave her flat at sunset Purple, orange and green glass swaying below our ears

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在這裡，她向我們傾授食譜聆聽她鄰居來自肺腑的情歌她身在家中而安在家中，一種甚麼都不缺的心態她選擇付出，

把雲呢拿蛋糕和粟米湯推給我們把夾式金耳環塞到我們手上

黃昏時我們在它閃爍生光中離開

靛紫、橙黃、翠綠的琉璃，在我們耳邊晃悠

眾鏡透視

Mrs

Zheng 蘭姐

Mrs Zheng’s hands are smooth as they slip into mine Four fingers fold over the back of my palm Her textured skin stretches over hard bones I can feel Mrs Zheng’s knuckles are swollen, but she doesn’t dwell on them Most old people have swollen knuckles, she shrugs 蘭姐雙手靈巧地伸向我的手四隻手指包覆著我的手背

她粗糙的皮膚裹著硬硬的骨頭我感受到蘭姐腫脹的關節但她不加理會

老人家多數有關節問題，她聳聳肩

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She knows people feel sorry for her But, “We are not pitiful,” she asserts After moving from Guangxi and collecting three decades in Hong Kong She wakes up alone at 5 a.m. most days to clean for 10 hours Wisps of grey hair fall under her blue cap “I am never bored,” she assures Proud after a day of completed work 她知道別人可憐她

但她堅持「我們並不可憐。」

從廣西搬到香港前後過了三十年

她五時起床，天天在堅尼地城清潔十小時幾綹銀髮丟在藍帽子下

她強調「我從不覺悶。」做一天工有一天的驕傲

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I wonder where her optimism ends and her struggle begins Unspoken complexities behind her cheerfulness The careful bamboo scaffolding around her resilience Her hands clasped in mine, a silent affection, a small reveal of longing But we move on, because She is passionate about other topics, like

我默想她這種樂天哪裡結束而她的掙扎哪裡開始笑容背後有難以言喻的複雜

她的堅韌外是小心搭建的竹棚

她雙手緊抓我的手，在沉默的情感下，微微流露了渴望但我們繼續談下去，因為

她對其他話題更熱衷，例如

身體穴位，詳列於她家裡的海報上如何用杏、梨和紅糖泡茶

她的衣櫃綻放著多年來收集的七彩襯衣

The body’s pressure points, diagrammed in her posters at home How to brew tea with apricots, pears, and brown sugar Her closet, bursting with colourful blouses collected over the years

She looks at me with wrinkled worry Telling me I am the one in trouble, not her Urging me to get married as soon as possible, Unsettled by all the blank pages left in my life Her chapters, conversely, are mostly filled Her life calm and consistent, Her kitchen neatly organised and stocked daily She writes the remaining pages in peace And rests her hands by her side

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她緊蹙眉頭憂慮地望我

說我才是有麻煩的那個，不是她她催我快快結婚

我的人生被餘下的空白頁所困而她的章節，反而大多被填滿她的人生平靜而一致

廚房井井有條樣樣齊備

她將平安地書寫餘下的書頁雙手安息在身旁

眾鏡透視

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Tiffany Huang, Spill Stories Tiffany Huang is the founder of Spill Stories, a storytelling platform uniting womxn (a term that includes femme/ feminine-identifying genderqueer and non-binary individuals) of colour through prose and poetry. 黃馨儀於 Instagram 成立故事分享平台 Spill Stories ，透過散文和詩集講述 womxn （所有女性、性別認同為女性的性別酷兒和非二元性別人士）的故事。作者希望透過個人視角探視社會相關議題，使讀者產生同理心及情感宣洩。 INS TAG RAM: @spillstories

Linda Cheung A Hong Kong-based photographer, Linda is currently investigating how fellow city-dwellers grapple with life through photography, videography and performance arts. 張璧殷是一位香港的攝影師，她透過攝影、錄影及表演藝術，探討城市居民如何面對生活中的困境。 INS TAG RAM: @lifeperday

Hong Kong Women Workers' Association These poems were inspired by several visits to the Kennedy Town refuse collection point and an interview with Tsz Yan Leung from Hong Kong Women Workers' Association, a non-profit organisation supporting working women. Out of the city's 22,000 street cleaners, 70 per cent are over 65 years old, and more than half are women. 香港婦女勞工協會黃馨儀在數次探訪堅尼地城垃圾收集站及訪問香港婦女勞工協會（ HKWWA）成員梁芷茵後，獲得創作詩集的靈感。 HKWWA是一個非牟利團體，主要服務對象包括從事有薪酬勞動的婦女和從事無酬家務勞動的主婦。在 22,000 名街道清潔工人當中，七成年紀超過 65 歲，一半以上是女性。 LE ARN MORE 詳情請看 hkwwa.org.hk

MRS WONG, HOLDING FLOWERS ON HER B I R T H D AY O N 2 1 A P R I L 2 0 2 0 琼姐在2020年4月21日生日當天收到一束鮮花

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流芳之語

A FANTASTICAL PERSPECTIVE 獨具慧眼

An independent spirit, Nancy Sheung found her voice in the male-dominated field of photography. 擁有一顆特立獨行之心的常惠珍在男性主導的攝影世界找到了自己的聲音。 W O R D S 文 Andrea Lo

n 20 July 1969, Apollo 11 became the first manned mission to land on the moon. The event changed the world – and inspired one of Nancy Sheung Wai-chun’s more abstract photographs. Reimagining the monumental moon landing, the then-55-year-old artist created an elaborately staged scene that depicts two figurines climbing across an uneven surface (see image on p. 187). The shot provides a peek into Sheung’s inquisitive mind and penchant for experimentation. Despite picking up the craft relatively late, in her 40s, the self-taught photographer had a rare ability to create powerful and poetic images. It was evident to critics and fans alike, and many of her works were exhibited around the world. “My grandmother is, in my mind, certainly a trailblazer in every sense of that word,” says Sheung’s granddaughter Tiffany Wai-Ying Beres, a curator based in the US who put together an exhibition of Sheung’s works from the family archives in 2015. “She lived her life the way she wanted, and she was, in a way, quite unconventional.” EXPAND I NG T HE M ISSIO N Sheung was born in Suzhou, China, in 1914 into a well-to-do family of doctors. The family didn’t document much about her early life but Beres, who was born after her grandmother’s death in 1979, has heard stories from her mother, aunt and uncles.

969年 7月 20日，阿波羅 11號成為第一艘載人登上月球的飛船。這件事改變了世界，也啟發了當時55歲的常惠珍拍攝出一系列抽象照片。這位自學成才的藝術家通過擺拍展現兩個人物在不平整的表面爬行 (見P.187圖)，藉此重構登月的一刻。這些作品讓人得以一窺常惠珍充滿好奇的內心，以及強烈的實驗精神。雖然起步較遲，但 40多歲的常惠珍天賦異稟，能夠創造出富有力量和詩意的畫面，因而備受評論家和攝影愛好者青睞，而她的許多作品也曾在世界各地參賽和展出。「在我心目中，我的外祖母是一個不折不扣的先鋒。」常惠珍的外孫女龐惠英說。龐惠英居於美國，她在2015年從家族檔案中選出常惠珍的作品籌辦展覽。「她按照自己的意願生活，在某程度上，她對於那個時代是非常反傳統的。」擴大使命 1914年，常惠珍生於蘇州一個醫生世家，家境富裕。她的早年生活沒有留下多少記錄，不過，雖然龐惠英在外祖母 1979年逝世後才出生，她自小就聽聞母親、阿姨和舅舅講述外祖母的事跡。在常惠珍成長的年代，女孩子的教育往往得不到重視。為了支持自己上學，常惠珍14歲就去了鴉片館工作，給人捲煙和準備煙槍。龐惠英形容常惠珍是個假小子，經常騎著家裡的一匹馬上學，後來還學會了怎樣開槍，並帶著槍上學以保護自己。據她親戚所講，她在靶場比警察打得還要好。

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Growing up during a time when girls’ education was That marked a turning point for Sheung, who often a low priority, Sheung put herself through school was “taken by the idea of the art form,” says Beres. by working in an opium den, where she rolled cigarettes “It seemed that everything she did, she wanted to and prepared pipes. Described as a tomboy by Beres, be the best,” she adds. “So even though she was Sheung rode to school on one of the family’s horses. She an amateur, in the sense that she didn’t do it for learned how to shoot a pistol, carried it to school for money, she approached photography in a highly protection and, as her relatives say, could also “outshoot professional way.” police officers at shooting ranges.” Armed with her first camera, a Rolleiflex, Sheung “It sounds absolutely crazy, but these were the apprenticed under local Hong Kong photographers things she would tell her children – and it was part of such as Pun Yet-pore, a respected name at the time. the way she characterised herself,” says Beres. Sheung’s She created her own makeshift studio in her Causeway independent spirit didn’t keep her in one place for long. Bay home, converting a bathroom into a dark room, After graduating from secondary school, she moved to where she experimented with printing techniques Guangzhou, China, which was such as photomasks and then known as Canton. In the chemical processing. mid-1930s, she married Pong Sheung’s photos placed Kuan Wah, a coal merchant, an emphasis on light and and they relocated to Hong shadow, often capturing Kong in the 1940s. Everything she did, she documentary-style scenes In Hong Kong, Sheung wanted to be the best. of daily life in Hong Kong. gave birth to six children but Many pieces highlighted was not very involved in day無論做甚麼， architectural spaces – to-day parenting. Instead, 她都要做到最好。 something no doubt aided by she hired a nanny to raise the her professional experience children while she pursued – Tiffany Wai-Ying Beres 龐惠英 in the field – and she also other ambitions, from work to took a large number of travel to socialising. intimate portraits of women. Known for her larger-thanThey show “women in life personality, Sheung was reportedly the first woman control of their space, who are putting their beauty in Hong Kong to drive a red convertible sports car – forward, and are strong in one way or another,” says said to be a Fiat Spider – and was also an avid mahjong Beres. “I think because she was a woman, she could player who would “play games that lasted from day connect to her female subjects in a way that perhaps until night,” followed by elaborate banquet dinners. men couldn’t.” For instance, she threw a huge party in the 1960s to mark the Hong Kong launch of American cereal giant UN T I L TH E EN D Kellogg’s, says Beres. Always up for a challenge, Sheung established her own Sheung closed her construction business around construction and architecture firm, Waifoong 1965 to devote herself to photography. One of very Construction, in the early 1950s without any formal few female photographers at the time, she worked education in the field. She opened her business at just tirelessly to promote her work in Hong Kong and the right time, in the midst of Hong Kong’s construction abroad through networking and competitions. boom, and became a wealthy entrepreneur. “She was “There was a lot of indication that she put herself making more money than my grandfather, which was out there,” says Beres. “I think that was how she tried very uncharacteristic of that period,” says Beres. to establish a name for herself.” While conducting By the late 1950s, however, things took a turn. research on Sheung’s work, Beres learned that her Hong Kong’s economy fell into recession, and Sheung’s grandmother may have endured instances of sexism business slowed. With more free time, she attended a from her contemporaries, some of whom downplayed luncheon at the Hong Kong Club in 1958, where she “the importance of her art.” Nonetheless, Sheung came across an exhibition featuring black-and-white had a vibrant portfolio and a raw talent that many images by European photographers. experts praised.

“

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「這聽起來很瘋狂，但她就是會將這些往事告訴自己的孩子，這也是她塑造自己個性的一種方式。」龐惠英說。常惠珍的獨立靈魂讓她不能在一個地方久待。中學畢業之後，她搬到廣州。1930年代中期，她和煤炭商人龐冠華結婚，兩人在1940年代移居香港。常惠珍在香港誕下六個孩子，但她並沒有把所有時間投放在子女身上。她請了一個保姆照顧孩子，自己則去追求其他興趣，例如工作、旅行和社交。常惠珍的人生充滿傳奇色彩，據說她是香港第一個開紅色開篷跑車的女人，那是一輛Fiat開篷車。她同時也是一個麻將發燒友，可以「從早打到晚」，然後再參加高檔晚宴。她更曾在60年代舉行了一場盛大的派對，慶祝美國穀物品牌家樂氏進軍香港。喜歡接受挑戰的常惠珍在 50年代初建立了一間建築公司。雖然她從未接受過正規的建築學教育，但她入行時剛好趕上香港建築業的黃金時期，因此成為富商。「她賺的錢比我外祖父還要多，這在當時是很少見的。」龐惠英說。不過，到了50年代晚期，香港的經濟陷入衰退，常惠珍的生意也淡靜下來。有了更多空閒時間後，她在 1958年參加了一次午餐會，並在那裡參觀了一場以歐洲攝影師為主的黑白照片展覽。從此，常惠珍的人生變得不一樣。龐惠英說，她外袓母完全被這種藝術形式吸引住，「無論做甚麼，她都要做到最好，所以即便她是個外行人，她也抱著不是為了賺錢的心態，並以高度專業的態度來學習攝影。」常惠珍購買了第一部相機（一部祿萊福萊雙鏡反光機）後，就向香港攝影名家潘日波拜師學藝。她更在位於銅鑼灣的家中建立了一間拍攝工作室，並將一個廁所改裝成暗房，以試驗各種曬相技術，包括光掩膜和化學沖曬。常惠珍的照片著重光影表現，常常以紀錄風格捕捉香港日常生活的面貌。她的許多作品也強調建築空間，這無疑與她在這個領域的經驗有關。此外，她也拍攝了很多女性肖像。惠英認為，這些肖像展示了女性的力量，「她們掌控了自己的空間，並將自己的美態表露無遺。因為外袓母本身就是一位女性，所以能夠與女性拍攝對象建立默契，而男性攝影師未必能做到這一點。」直到最後常惠珍在1965年左右結束了自己的建築公司，全情投入於攝影之中。作為當時少數的女性攝影師之一，她通過人際網絡和參加比賽，在香港和海外不斷推廣自己的作品。「有很多跡象都顯示她將自己推到台前，我認為這是她為自己打響名堂的方式。」龐惠英說。在研究常惠珍的作品期間，龐惠英發現自己的外祖母可能曾在同行間遭受過性別歧視，例如有部分人認為她的作品無甚意義。儘管如此，常惠珍耀眼的才華還是贏得許多行家的讚賞。「六七十年代的攝影師以男性為主，女性只佔當中的少數，而且也沒有很高調。相較之下，常惠珍可算是相當

1960S

MOON LANDING 登月

活躍，而且她全情投入，作品也很出色，這對我來講很有意思。」曾負責策劃2015年常惠珍作品展的香港藝術學院高級講師黎健強說。 1966年，常惠珍成為香港攝影協會的成員，並贏得了該協會的獎項，隨後在 70年代成為協會副主席。她也曾獲邀參加其他知名組織，比如美國攝影協會和英國皇家攝影協會。用她外孫女的話說，常惠珍做攝影「真的做到最後一刻」。 1979年，常惠珍在自己的暗房裡中風後逝世，她長達 20年的攝影生涯也由此終結。雖然她的許多作品在她死後都被遺忘，但龐惠英和其他策展人卻從中看到「一個對女性尤其勵志的故事」，並致力讓這些作品重見天日。「她不僅是在記錄事物，也在下意識地建設自己的形象，並以香港、香港的建築、香港的女性，以及她生活的環境為題材，製作這些極具美感的影像。」龐惠英認為，常惠珍的照片不僅反映了她的「精彩人生」，更印證了「她一直努力成為先鋒，做一個打破規則的女性。」常惠珍作品選集將於2021年中在香港大學美術博物館展出（視疫情情況而定）。

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“In the 1960s and ‘70s, most photographers were male,” says Edwin Lai, a senior lecturer at the Hong Kong Arts School who curated the 2015 exhibition of Sheung’s works. “It’s not that there weren’t any female photographers, but they were very rare. Sheung was quite active, and her photos were good – for her to have such a big commitment to it, it was interesting for me.” She was a fellow of the Photographic Society of Hong Kong in 1966, won a prize from the organisation, and went on to become its vicepresident in the 1970s. She was also invited to join prestigious organisations, such as the Photographic Society of America and the British Royal Photographic Society. Sheung worked on photography “literally until the very end,” as her granddaughter puts it. She died of a stroke in 1979 in her darkroom, marking the end of a two-decade career in photography. Although many of her images were forgotten after her death, Sheung’s work has recently resurfaced thanks to curators who see “an inspiring story, particularly for women,” says Beres. “She wasn’t just documenting things, but conscientiously composing her images and creating these highly aesthetic images of Hong Kong – its architecture, its women, and the environment in which she lived.” As a complement to Sheung’s “fantastical” life story, adds Beres, her images suggest that she was trying to be “avant-garde” and “a woman who was breaking the rules.” A selection of Nancy Sheung Wai-chun’s works will be exhibited at the University of Hong Kong’s Art Gallery

E S TAT E O F N A N C Y S H E U N G

in mid-2021, depending on the Covid-19 situation.

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T H E S H A D O W S 影子 When developing this 1970s photo of a young woman, Sheung used a selective exposure technique in the dar k room to enhance the light and contr ast 這張照片沖曬於70年代，當時常惠珍在暗房運用選擇性曝光技術，來加強照片的亮度及對比效果

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