Pimpawun Boonmongkon

Background: Young Thai women are growing up amidst conflicting influences of globalization and traditional Thai culture. They experience confusion about which aspects of their sexuality they can express and must hide. This study examined forms of sexual control and sexual negotiation among young Thai women in secondary and vocational schools.Methods: Semi-structured interviews and focus group discussions were conducted among 13-to 18-year-old female students attending secondary and vocational schools in six regions of Thailand. Additional semi-structured interviews were conducted with instructors of sex education, school administrators, and parents of students. NVIVO 10 was used to manage, code and assist with data analysis.Results: Socio-cultural control on young women’s sexualities was found from members of their families, schools, communities, and other students. Young women expressing their sexualities openly through verbal expressions, clothing, and behaviors were deemed negatively and stigmatized asdekkaedaetor “kids pretending to be grownups” as it is believed that they are too young and too immature to be responsible for their own decisions on their bodies and sexuality. This dominant discourse subsequently stigmatize and embarrass sexually active women. However, some young women try to negotiate and create options, by utilizing strategies that ensure secrecy.Conclusion: Comprehensive sexuality education is needed and should be based on the respect for human dignity and sexual and reproductive rights.

The growth of the sex trade is connected with globalization and cross-border migration. There is an increase of young female Laotian sex workers who respond to the demand of Thai male customers. Emotion and sexuality are integrated as an essential part of sexual goods and services, and are essential tools for sex workers to generate business profits and customer satisfaction. The study’s objectives are to study the expression of emotion and sexuality among female Lao migrant sex workers (FLMSWs) who work in one Thai-Lao cross border town, and to analyze the management and negotiation of emotion and sexuality in the commercial sex in karaoke bars by FLMSWs. Content and narrative analyses were conducted from an ethnographic study consisting of participant observations, five focus group discussion, 20 in-depth interviews, and 10 narrative interviews. The research used the concept of emotional labor and emotion management by Arlie Russell Hochschild during the data analysis. The key finding of this study are as follow: 1) the emotion is a tool of management and negotiated in sexual service; 2) emotion management was produced for sexual service as well as strategies of screening and choosing clients, including building zone about body and emotion; and 3) the emotion-related to social identity is manufactured for negotiation during work and everyday life. They are not merely victimized, but they have agency and power to seek life opportunities. These study findings contribute to the revision of migrant worker’s policy and program, especially the destigmatization of migrant sex workers in Thailand and elsewhere.

This paper aims to investigate the dengue fever discourse and discursive practices in a Thai village that produces lucky bamboo in terms of the source of poor sanitary, vector breeding, site of transmission, and responses of those in the village. In particular, villagers who produce lucky bamboo have been blamed for the risk for dengue emergence in the community, despite having no cases of dengue fever. The study included 14 months of participant observation, ethnographic interviews with 19 lucky bamboo farmers, in-depth interviews with 69 villagers, semi-structured interviews with 10 local government officials, and a discourse analysis on international guidelines, research articles, policy texts, official reports, and project documents. The critical discourse analysis framework inspired the inquiry and analytical procedure. The key findings of this study were as follows: (1) the dengue fever discourse was produced through expert communication events consisting of an entomological approach and by the epidemiological triangle model, which has formed the basic conceptual framework that has been used by both international health agencies and public health interventions in many countries; (2) entomological surveillance, a dengue risk map and red flag labels were used as legitimate strategies for influencing people and the community; and (3) the response of the community included questioning the blame, and acceptance of the dominant discourse or sublimation. This study demonstrates that expert knowledge and practice were factors in naming and blaming the people even in periods without infection.

Betel quid is a carcinogenic psychoactive preparation, often containing tobacco, which is widely consumed in Myanmar. Studies on betel quid dependence have illuminated betel quid chewers’ demographics and reasons for chewing, but dependence formation is not fully understood. This study aims to describe the social context, patterns of use, and subjective experiences of betel quid chewing among novice and dependent chewers, and to analyze the hidden structural factors that contribute to the emergence of betel quid dependence. Data on the subjective and objective aspects of betel quid chewing were collected through a five-month ethnographic study in Mandalay, Myanmar. Betel quid chewers were recruited for in- depth interviews and focus group discussions. The data were analyzed within a critical medical anthropology framework. Male betel quid chewers begin to chew out of curiosity and social pressure. They believe that chewing boosts their sexual attractiveness and increases their negotiation power with peers and family. Dependence develops when chewers continue chewing beyond the initiation stage. Chewing is used as a social lubricant that enhances social gatherings and work activities. Weak law enforcement and the need for employment among the unskilled rural population encourage the emergence of betel quid economies. Betel quid is used as a drug food to facilitate hard work and to self-medicate suffering caused by exploitative socioeconomic conditions. Betel quid chewing becomes indispensable as a part of the chewer’s habitus. The economic conditions of chewers need to be improved and community-based programs initiated to discourage early initiation of betel quid chewing.

According to social and cultural constructs of aging and femininity, menopausal women‘s bodily transitions cause them to initiate hormone therapy replacement (HRT) to restore their youth and beauty. For example, they might take HRT to improve their wrinkled and sagging skin. A problem emerges, however, because there is little systematic research that explains the specific factors that motivate women to take HRT for the purpose of anti-aging skin treatment. This study aims to examine the intertwined social and cultural contexts influencing menopausal women’s choice of HRT in a dermatological hospital in Ho Chi Minh City, Vietnam. Four dermatologists and 15 menopausal women patients were interviewed regarding their experiences with HRT. Results suggest that skin conditions are closely related with Vietnamese notions of femininity, sexuality, youth, health, and beauty. An ideal skin condition carries cultural auspiciousness, sexual attractiveness, and a positive indication of health. Use of HRT does not merely aim at improving skin condition but also at maintaining beauty and overcoming sexual dysfunction in general—to fix the body from inside. The emphasis on the ideal skin as the key to beauty, sexuality, youth, and social and physical well-being reflects how the female body has been influenced by a social and cultural construction of menopause. While fitting the traditional paradigm of “improving from within,” HRT also repairs women’s sense of luckiness by removing wrinkles, which are perceived as bringing bad luck to family and business. This notion of being lucky enables menopausal women to rebuild their social-sexual agency without being judged against the moral norms for well-behaved older women when they reach menopause.

Teenagers under 18 years old in Vietnam are considered as minors who usually lack the autonomy to make decisions. They are also sometimes viewed as contributors to social evils including crime, violence and substance use. Moreover, most Vietnamese teenagers have unsafe sex before marriage. The objective of this study is to explore the parental perceptions relating to their teenagers’ sexuality, particularly the social and cultural forces, that may hinder access to sexuality information. Guided by a Community Advisory Board (CAB), this qualitative study uses four focus group discussions (FGDs) consisting of 12 mothers and 12 fathers, as well as twelve individual in-depth interviews (IDIs) with a diverse sample of parents of teens in Ho Chi Minh City (HCMC), Vietnam. Content and discourse analysis were conducted, based on Foucauldian concepts. Four themes emerged: 1) Meanings of sexuality and sexuality education, 2) Early sexual intercourse destroys teenagers’ future, 3) Teenagers are not hu hong (spoil/bad thing), are innocent and virgin, and 4) Policing and controlling of sexual intercourse among teens. Parents did not view their teenage children as sexual beings; those who are sexual are considered hu hong. Parents believed that teens need to be policed and controlled to prevent them from becoming hu hong, particularly girls. Controlling of sexuality information by parents was therefore common in HCMC, but differed by gender and educational levels of parents. For example, fathers more than mothers were not comfortable teaching their teenage children about sex and sexuality. Parents with higher education police their teenage children’s usage of the Internet and social media, while parents with lower education control who can be friends with their teenage children. Vietnamese parents in general have negative views of sex and sexuality education for their teenage children. Recognizing that many Vietnamese teenagers have unsafe sex before marriage, parents need to change their perceptions and understand the importance of comprehensive sexuality education (CSE), which are included in UNESCO, UNFPA and UNICEF-developed CSE tools.

This paper focuses on the experiences of women 15–24 years old living in one suburban district in Bangkok. Its objectives are to analyse processes of building and negotiating social identity and femininity in online spaces by young women; the ways in which young women express their sexuality using online technologies; connections between the ‘online’ and ‘offline’ worlds in terms of emotions as well as social and sexual networks; and traditional values regarding female sexuality reproduced through online media and how young women negotiate and resist these. Content and narrative analyses were conducted using qualitative data from 9 focus-group discussions and 14 narrative interviews. Findings indicated that the online media serve as tools that help young women develop and express their gender identities. Mobile phones and the Internet facilitate communication in order to express love, responsibility, intimacy and sexual desires. Discourse on women's chastity, which puts pressure on women to maintain their virginity, still influences online and mobile contents, messages and images among young women. However, women also exerted agency in negotiating and expressing their sexuality, both online and offline.