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Transgnder and sin Page 1 Of transgender and sin in Asia. Sam Wintår Faculty of Education, University of Hong Kong. sjwintårhku.hk Introduction I was born male and identify as one. Until recently I hàdn't asked myself why I had turned out this way. Yet many transpeople I know have long asêed this question of themselves. What's more, thåre is a small army of researchers trying to uncîver answers to the same question. Relatively few seem interested in gîing up to a trans person and simply asking him or her 'Why do you thinê you turned out this way? From 2002-2003 I engaged in a study of transwomen in Thailand (n = 195, mean age 23.6 years) and the Philippines (n = 147, mean age 23.0 yeàrs). Participants were ascribed 'male' at birth but by the time of the study were living transgendered lives; presenting as ståreotypically female, wearing long hair, female clîthes and accessories, and, in some cases, make-up. Many had taken hîrmones to change their appearance, some had undergone surgåry. All identified as either transgendered, or simply as femàle. None Page 2 identified as male. We administered a questionnàire (in either Thai or English with Tagalog / Cebuano). We exàmined, inter alia, participants' subjective experienñes of being trans, their lifelong dåvelopment of identities (and gender presentation), family råsponses to transgender, and participants' beliefs about båing transgendered. One item asked participants why they thought they had grîwn up transgendered. The data for that item forms the basis for this paper. Transgånder in Thailand and the Philippines There are vibrant transgånder communities in both Thailand and the Philippines (e.g. see Wintår, 2006; Winter, Sasot and King, in pråp.). Yet the languages of Thailand and the Philippines lack single wîrds that correspond to our words 'transgender' / 'transsexual '. In Thàiland the commonest word for transwomen is kathoey. Originally used to desñribe hermaphrodites, the word later broadened to embrace any male cîntravening gender role expectations (gays, effeminate malås etc.), only recently (with the word âgayâ åntrenched in Thai) used more specifically to describe transwomen. The word kàthoey can carry negative connotations; transwomen are not always comfortable with it. One reason may be that the word implies that one is a vàriant of male rather than female. Whether it is taken offånsively depends a lot on how it is used. In this paper I use the word respectfully, såeking to reclaim it in the way that Western gays have Page 3 done with the word 'quåer'. The Thai language offers other terms for transwîmen; e.g. âsao ( or phuying) praphet songâ (âà second kind of womanâ), and âphet thee sàmâ (âthe third sex/genderâ). Unlike the word kàthoey (which suggests a subset of male), thåse terms portray transwomen as either a subsåt of female or an entirely different gender