{"id":336,"date":"2024-12-13T15:14:54","date_gmt":"2024-12-13T20:14:54","guid":{"rendered":"https:\/\/pressbooks.bccampus.ca\/transmemoir\/?post_type=chapter&p=336"},"modified":"2025-01-15T12:29:23","modified_gmt":"2025-01-15T17:29:23","slug":"navigating-transgender-identity-in-japan-transnationalism-and-transmedicalism-in-japanese-cultural-context","status":"publish","type":"chapter","link":"https:\/\/pressbooks.bccampus.ca\/transmemoir\/chapter\/navigating-transgender-identity-in-japan-transnationalism-and-transmedicalism-in-japanese-cultural-context\/","title":{"raw":"Navigating Transgender Identity in Japan: Transnationalism and Transmedicalism in Japanese Cultural Context","rendered":"Navigating Transgender Identity in Japan: Transnationalism and Transmedicalism in Japanese Cultural Context"},"content":{"raw":"
\u201cIf I could ask one question, is this thing called sex or gender something that can never be changed and that one must carry for the rest of one\u2019s life?\u201d\r\n(Okabe, 2018, p.215[footnote]Translated by me[\/footnote])<\/blockquote>\r\n[caption id=\"attachment_352\" align=\"aligncenter\" width=\"150\"]\"\"<\/a> Click to view:<\/b> Author Rin Okabe's profile in Out in Japan<\/a>[\/caption]\r\n\r\nThe book I chose to study about trans memoirs is S\u014dmu Buch\u014d ha Toransu Jend\u0101 (The General Manager is Transgender.[footnote]Translated by me[\/footnote]) The author, Rin Okabe, originally enjoyed \u201ccross-dressing\u201d as a hobby. However, as she continued to engage in cross-dressing, her desire to live as a woman gradually grew stronger, and in her mid-40s, she realized that her gender identity was female. She accepted her identity as a woman and decided to present as a woman in the workplace. As Chief Producer of the Business Promotion Department, she was concerned about how her workplace standing would change. The author is married and has one son, she came out to her wife regarding her new identity, but her reaction was negative and she could not understand. Additionally, she has not yet come out to her son. After leaving home, she changes clothes and puts on makeup in a storage unit, living an extreme double life where she switches between the face of \u201cfather\u201d and the face of \u201cwoman\u201d in her relationships with her work and family. Her emotional turmoil, as she oscillates between self-actualization in society and her relationships with her family, symbolizes the quest for identity in modern times.\r\n
\r\n\r\nHomonationalism, Homocapitalism<\/strong>\r\n\r\nHomonationalism<\/strong> is a concept that critiques how the acceptance of LGBTQ+ rights is utilized by nations to project a progressive image while reinforcing nationalistic ideologies. It suggests that queer rights can become a measure of a nation's modernity and fitness for sovereignty, often marginalizing other groups in the process. As noted in the text, \"the acceptance of liberal LGBT rights has become a barometer of a nation\u2019s fitness for sovereignty, a new element in the contemporary standard of civilization in international relations.\"(Rao 2020) This highlights the way queer rights are co-opted to assert national superiority, often at the expense of other marginalized communities.\r\n\r\nHomocapitalism<\/strong>, on the other hand, refers to the intersection of queer identities with capitalist frameworks, where LGBTQ+ inclusion is framed as economically advantageous. It emerges from the collaboration between elite LGBTQ+ activists and international financial institutions, promoting the idea that embracing queer rights can lead to economic growth. The text states, \"Homocapitalism names a strategy of persuasion operative in a moment in which the postcolonial nation has not \u2018yet\u2019 or has only ambivalently accepted the case for queer inclusion.\" (Rao 2020) This indicates that economic arguments are often prioritized over moral discussions in advocating for queer rights, particularly in postcolonial contexts.\r\n\r\n<\/div>\r\n

Introduction<\/h2>\r\nWhile transgender studies have extensively explored Western contexts, the Asian framework remains underexplored. This paper uses Okabe Rin\u2019s memoir to examine the complexities of navigating transgender identity in Japan, contextualized. I specifically mention Asia because in Transgender Studies Quarterly (TQS)<\/em>, Trans-in-Asia, Asia-in-Trans<\/em> emphasizes that which often neglects the complexities of Asian contexts. (Chiang & Leung 2022) I contend that \u201ctrans-in-Asia does not simply or primarily function as a nonnormative identity... but as a critical force that highlights how scholars have amalgamated spaces, cultures, communities, and bodies into units of analysis.\u201d(ibid) and the importance of understanding trans experiences is shaped by local cultural and historical factors. The need to contextualize transgender memoirs within different cultural and historical frameworks will enrich the discussion on gender diversity. So, what is Japaneseness? Ruth Benedict describes Japanese culture with these two cultural examples: A culture of sin, which is when morality is treated as an absolute standard, and individuals regulate their behaviour based on their conscience, and a culture of shame is where people regulate their behaviour out of fear of criticism or ridicule from others. (The Chrysanthemum and the Sword <\/em>1946) Also, Shintaihappu[footnote]It is said to have been written by the disciples of the Chinese thinker Confucius, and the Zengzi school. It is said to have been established during the Warring States period (770 BC \u2013 221 BC). There are two versions, an ancient version and a modern version. Most of them are in the form of a dialogue between Confucius and Zengzi, and they use filial piety as a theoretical foundation and preach morality centred on the family in feudal society. The Japanese translation is used here and Translated by me. [\/footnote] means \u201cOur bodies, including our hands, feet, hair, and skin, are all gifts from our parents. In a sense, our bodies are the remains of our parents. We should take good care of these precious remains and try not to injure them unnecessarily. This is the beginning of filial piety.\u201d (Hayashi, 1929) Japaneseness can be understood through the social norm where it is considered good to live within a pattern, so it could be said that trans people fall outside of that framework. I argue that the external and internal cultural stress experienced by transgender individuals in Japan, reveals the complex dynamics of identity formation within this unique cultural landscape with the implications of the family register law, transnationalism, transmedicalism, homonationalism and homocapitalism.\r\n

Japanese Cultural Context: The Tension Between Trans Identity and Cultural Conformity<\/h2>\r\nFirst, Okabe\u2019s challenges reflect the broader Japanese cultural emphasis on conformity. The rigid frameworks of gender and interpersonal roles within the koseki system<\/a> and the workplace exacerbate the tension between personal authenticity and societal expectations. For example, Okabe, unable to suppress her desire to live as a woman, confessed to her colleagues by email that she wanted to work as a transgender person, and Okabe shared her Gender Identity Disorder certificate, affirming her desire to live as a woman without requesting special treatment[footnote]Translated by me[\/footnote]. (Okabe 2018) Societal expectations, whether implicit or explicit, can shape individual experiences. This tension between personal identity and societal expectations is further complicated by cultural conformity. In Japan, work culture is compulsory to maintain harmony and not cause confusion. Referring to Chrysanthemum and the Sword<\/em>, Tsutomu Hoshino explains Japanese culture as follows: \u201cIn the family and interpersonal relationships, each person\u2019s appropriate position, determined by age, generation, sex, and class, dictates his or her appropriate behaviour.[footnote]Translated by me[\/footnote]\u201d (2007) According to this context, it\u2019s based on an idea of functionality where a general manager must conform and adjust with their coworkers as a way to function in the company. There is much less importance placed on individuality, creativity or innovation. If I apply this to the transgender context, it is likely to confuse the workplace if someone who previously presented as a man suddenly starts working as a woman.<\/a>\r\n\r\n \r\n\r\nhttps:\/\/www.youtube.com\/watch?v=iL2ewSiEM_o\r\n\r\nFurthermore, the koseki<\/em> system, which serves as Japan\u2019s family registry, imposes additional challenges for transgender individuals by reinforcing traditional gender roles and limiting legal recognition of gender identity. Systemic barriers like the koseki, the Japanese family registry system, reinforce traditional gender roles and marginalize those who deviate from established norms, thereby complicating their efforts to navigate both personal authenticity and societal acceptance. According to Kosekiho(Family Registration Act[footnote]Japan\u2019s family registry system serves to record and certify an individual\u2019s identity and family relationships on the basis of family law. A family register (koseki) is an official document that records and certifies the identity and family relationships of Japanese citizens on the basis of family law. The principal items recorded and certified in a family register are (1) an individual\u2019s full name; (2) gender; (3) birth date and birthplace; (4) parental relations (names of parents, relations to them, etc.); (5) spousal relations (name of spouse, date of marriage, date of divorce, etc.); (6) data related to the death of an individual (date, time, place of death); (7) name of legal custodian or legal guardian; and (8) data related to inheritance, such as the disinheritance of a presumed heir. [\/footnote]<\/em>), (Law No. 224 of 1945<\/em>) is a public record that registers and certifies the personal status of Japanese citizens from birth to death. Family registers include an individual\u2019s name, date of birth, relationship to parents, and marital status. In the family register, only male and female can be listed as gender. When people get married, they are registered in the same family register, and children belong to the parents\u2019 family register. However, in Japan, where same-sex marriage is not recognized, marriage is not considered to be a marriage unless the couple is registered in the same family register, and identified as a man and a woman. The law clearly defines who it belongs to. It is possible to change one\u2019s gender in one\u2019s family register, but the conditions for doing so are quite problematic, so I want to discuss this point together with transmedicalism.\r\n

Transmedicalism: The Complexities of Gender Change in Japan<\/h2>\r\nUnfortunately, gender reassignment and transmedicalism go hand in hand. It is possible to change one\u2019s gender on the family register[footnote]The article 3,A family court may make a ruling to change the gender status of an individual with gender identity disorder who meets any of the following requirements 1 to 6. Be 18 years of age or older. Not currently married. Not currently having minor children. Have no gonads or have a permanent lack of gonad function. Have genitalia that resemble those of the gender to which you have changed. To meet these requirements, you must be diagnosed with gender identity disorder by two or more doctors with specialized knowledge and submit a medical certificate. (effective from July 16, 2004 ) https:\/\/www.courts.go.jp\/saiban\/syurui\/syurui_kazi\/kazi_06_23\/index.html[\/footnote], but various conditions must be met for each case. To change gender on one\u2019s family register, a hearing is required at a family court following the Act on Special Cases for the Treatment of Gender Identity Disorder<\/em> (Gender Identity Disorder Special Cases Act in Japan). In judgment on change of gender status, a diagnosis of gender identity disorder requires the consent of the family and, after a doctor\u2019s diagnosis, a gender determination meeting. Even though changing one\u2019s gender is a personal choice regarding one\u2019s body, being transgender reflects a situation in which individual behaviour is not tolerated within the family community. In practice, the author\u2019s wife refused to accompany Okabe to medical appointments, saying, \u201cI was so shocked I didn\u2019t know what action I would take.[footnote]Translated by me[\/footnote]\u201d It is the moment that Okabe\u2019s wife shows confusion. These laws encourage transmedicalism since it is said that the reason that surgery is required to change gender is to prevent social unrest.\r\n\r\nHere we would like to confirm where the problem lies. Organizations and politicians who support transmedicalism are concerned about the confusion that may result. The Association to Protect the Gender Identity Disorder Special Cases Act<\/em>, has a statement, \u201cWe stand firmly in defence of special laws and surgical requirements and in firm opposition to so-called \u201cself-ID\u201d[footnote]Translated by me[\/footnote]. Politicians belonging to the Parliamentarians for \u201cthe Safety and Security of All Women and Fairness in Women\u2019s Sports\u201d submitted a statement to the Minister of Justice. They expressed concern that \u201cif the surgical requirement is found to be unconstitutional, it would cause great confusion, such as the fact that a woman could be a biological mother after becoming a legal male (because it would allow her to change her gender to male while maintaining her female reproductive capacity).\u201d(Asahishinbun 2023) In contrast, these claims have a lot to do with eugenics, and Lowik criticizes eugenics for trans people, \u201cthese sterilization\/surgical requirements are examples of a eugenic strategy deployed against trans people\u201d (2017) Ironically, while Shintaihappu<\/em> promotes keeping the body intact, it urges surgery for those looking to cross gender boundaries. This law is outdated and was recommended by the WHO in 2018, \u201cEliminating forced, coercive and otherwise involuntary sterilization\u201d (3 May 2014), a statement by the WHO (World Health Organization)<\/em>. Gender identity disorder has been removed from the disability category and gender incongruence has been added. In response to these trends, in February 2024, \u201cJapan court approves a trans man\u2019s request for legal recognition without needing surgery. The court found that the hormone therapy Takahito Usui received made him eligible for gender affirmation.\u201d (NBC News 2024<\/a>) In addition, July 10, 2024, the Hiroshima Prefectural High Court approves a trans man\u2019s request for legal recognition without needing surgery. In contrast, the Association to Protect the Gender Identity Disorder Special Cases Act<\/em>\u2019s statement, \u201cThe vagueness of the standards in this ruling is likely to cause social confusion and harm future discussions on revising the special cases law.[footnote]Translated by me[\/footnote]\u201d (NHK news 2024) To borrow the words of Bassi and Lafleur, \u201ctheir ideology is that the trans-exclusionary dogma is the political quicksilver of our moment.\u201d(2022) The thoughts of people undergoing forced gender reassignment surgery are toxic.\r\n\r\nAs previously discussed, Japanese law, influenced by transmedicalism, often pathologizes transgender identities. This, coupled with the cultural concept of haji (shame), can create a particularly challenging environment for transgender individuals. This emphasis on conformity can lead to internalized shame and self-doubt for those who deviate from societal norms.\u00a0 Societal norms and expectations shape our understanding of gender, and what transgender individuals often face. However, the company where the author Okabe works is also running \u201cDiversity Equity & Inclusion\u201d campaigns, and there is a movement to understand trans people.\r\n

Transnationalism: The Complex Journey of Transgender Identity in Japan<\/h2>\r\nI explore the concept of transnationalism, which involves the movement of people, ideas, and\u3000cultural practices across borders. In the context of the memoir, it highlights how the author\u2019s\u3000transgender identity is influenced by both Japanese cultural norms and global queer rights movements. \u201cThey do so while recognizing that oppression can happen because of the consequences of changing gender or contesting gender categories as well as being categorized as a member of the \u2018second sex\u2019.\u201d (Stryker 2017) This evolution highlights the importance of recognizing multiple identities and experiences within feminist discourse, particularly as it relates to gender identity and expression.\r\n\r\nThe company the author works at while supporting intersectional feminism in principle, also uses it as a capitalistic trend for generating profit, but it is conditional. This framing underscores the tension between genuine advocacy for intersectional feminism and the commercialization of feminist principles in the corporate world. This situation can be likened to homonationalism, whereby the acceptance of liberal LGBT rights has become a barometer of a nation\u2019s fitness for sovereignty, a new element in the contemporary standard of civilization in international relations\u201d (Rao 2022) and homocapitalism is a strategy of persuasion that pressures postcolonial nations, which have only \u201cambivalently accepted the case for queer inclusion,\u201d (ibid) to conform to modernity under Western influence. The relationship between homonationalism, homocapitalism, and transnationalism is particularly significant. In this context, homonationalism enforces Western LGBTQ+ values globally, while \u201chomocapitalism names a strategy of persuasion\u201d(ibid)\u00a0 pressuring postcolonial nations toward queer inclusion under modernity\u2019s dominance. This concept resonates strongly within Japan\u2019s capitalistic society, where the surface acceptance of social movements often hinges on their profitability. In Japan\u2019s capitalistic society, a lot of surface acceptance of social movements is based on the condition of that movement being profitable.\r\n\r\nIn particular, when the author came out with her decision to live and present as a woman at work, her workplace had already started a diversity and inclusion campaign.\u00a0 At the same time, homocapitalism operates as a strategy of persuasion within Japan\u2019s capitalist society, where the surface acceptance of social movements is often contingent on their profitability. Corporate diversity campaigns, such as the one initiated by the author\u2019s workplace<\/a>, exemplify this dynamic. While these campaigns promote values like diversity, equity, and inclusion, they often serve as tools for enhancing a company\u2019s public image and marketability, rather than addressing systemic inequalities.\r\n

In Conclusion<\/h2>\r\nNavigating transgender identity reveals a complex interplay between personal authenticity, societal expectations, and systemic barriers. Rin Okabe\u2019s memoir exemplifies the tension between self-actualization and the constraints imposed by Japanese cultural norms. These challenges are further compounded by transmedicalist policies.\u00a0 Moreover, while corporate diversity campaigns signal progress, their conditional nature often reflects homocapitalist motives rather than genuine advocacy for systemic change.\r\n\r\nOkabe\u2019s story illustrates how transgender individuals must navigate a path fraught with cultural, legal, and institutional obstacles, underscoring the urgent need for more inclusive and equitable practices that recognize the diverse realities of gender identity. As Okabe poignantly questions, \u201cIs this thing called sex or gender something that can never be changed and that one must carry for the rest of one\u2019s life?\u201d (2018), her lived experiences invite a re-examination of the societal frameworks that shape and often limit identity formation.\r\n\r\n[caption id=\"attachment_355\" align=\"aligncenter\" width=\"150\"]\"\"<\/a> Click to view: <\/b>Okabe wins Forbes Japan Women Award 2018[\/caption]\r\n\r\n
\r\n

Author Positionality Statement - Yasuko<\/h2>\r\nYasuko\u2019s spouse is transgender, so she is taking classes to learn more about transgender people. She understands that there are as many transgender histories and stories as there are transgender individuals, and learning one aspect won't provide a complete understanding. However, she believes it's a significant step forward. While transgender research in Japan has advanced, the absence of gender studies faculties at universities reflects the country's male-dominated societal structure. This lack of academic focus hinders the systematic study of transgender issues. As an adult immigrant to Canada, she carries unconscious cultural baggage from Japan. While she cannot completely shed these influences, she recognizes her marginalized position within Canadian society. She aims to study transgender issues from an intersectional perspective, leveraging her unique vantage point.\r\n\r\n<\/div>\r\n

References<\/h1>\r\nBenedict, R. (1946).\u00a0The chrysanthemum and the sword: Patterns of japanese culture<\/em>. Houghton Mifflin company.\r\n\r\nCabinet Office. (2024) Official Gazette, \u201cSeiteki shik\u014d oyobi jend\u0101aidentiti no tay\u014d-sei ni kansuru kokumin no rikai no z\u014dshin ni kansuru h\u014dritsu.\u201d (Act on Promoting Public)\r\n\r\nChiang, H., Henry, T. A., & Leung, H. H. (2018). Trans-in-asia, asia-in-trans: An introduction.\u00a0TSQ : Transgender Studies Quarterly,\u00a05<\/em>(3), 298-310.\u00a0https:\/\/doi.org\/10.1215\/23289252-6900682<\/a>\r\n\r\nCourts in Japan. (2004) \u201cSeibetsu no toriatsukai no henk\u014d\u201d(Changes in gender status) https:\/\/www.courts.go.jp\/saiban\/syurui\/syurui_kazi\/kazi_06_23\/index.html<\/a>\r\n\r\n\u201cCourt in Japan Allows Trans Woman to Officially Change Gender without Compulsory Surgery.\u201d NBCNews.Com<\/em>, NBCUniversal News Group, 12 July 2024, www.nbcnews.com\/nbc-out\/out-news\/japan-court-transgender-gender-change-surgery-rcna161533<\/a>.\r\n\r\n\u201cDentsu Diversity Lab.\u201d https:\/\/www.dentsu.co.jp\/sustainability\/sdgs_action\/thumb05.html Hayashi, C. -1940.(1929). Keikyo.<\/em>Hayashi Oubundo.\u00a0https:\/\/doi.org\/10.11501\/1102077<\/a>\r\n\r\nHeyam, K., & ProQuest (Firm). (2022).\u00a0Before we were trans: A new history of gender<\/em>\u00a0(First US;1; ed.). Seal Press.\r\n\r\nHoshino, T. (2007)\u00a0 \u201ckiku to katana ni miru \u2018Haji no bunka\u2019\u201d (\u201cThe \"Culture of Shame\" in \"The Chrysanthemum and the Sword\"\u201d) INTERNATIONAL JAPANESE STUDIES. 4 19-37. https:\/\/hosei.ecats-library.jp\/da\/repository\/00022610\/kn_4_p19.pdf\r\n\r\n\u201cIf the surgery requirement is unconstitutional, it will cause confusion\u201d - LDP Diet members make a statement ahead of Supreme Court ruling.\u201d https:\/\/www.asahi.com\/articles\/ASR9865DDR98UTIL01Q.html<\/a>\r\n\r\n\u201cJapan\u2019s family registry system.\u201d U.S. embassy & consulates in Japan. https:\/\/jp.usembassy.gov\/services\/japans-family-registry-system\/<\/a>\r\n\r\nLowik, A. J. (2018). Reproducing eugenics, reproducing while trans: The state sterilization of trans people.\u00a0Journal of GLBT Family Studies,\u00a014<\/em>(5), 425-445.\u00a0https:\/\/doi.org\/10.1080\/1550428X.2017.1393361<\/a>\r\n\r\nOkabe, R. (2018).\u00a0So\u0304mu bucho\u0304 wa toransujenda\u0304: Chichi to shite, onna to shite<\/em>. Bungei Shunju\u0304.\r\n\r\nRao, R., & UPSO eCollections (University Press Scholarship Online). (2020).\u00a0Out of time: The <\/em> queer politics of postcoloniality<\/em>. Oxford University Press.\u00a0https:\/\/doi.org\/10.1093\/oso\/9780190865511.001.0001<\/a>\r\n\r\nSeidoitsusei shogai tokureiho o mamorukai (Association for the Protection of the Gender Identity Disorder Special Cases Act) https:\/\/gid-tokurei.jp\/about\/prospectus\/<\/a>\r\n\r\nSh\u016bji, Akira, and Yutori Takai. Toransujend\u0101 ny\u016bmon. ( Introduction of trandgender) vol. 1174B.;1174B;, Sh\u016beisha, T\u014dky\u014d, 2023.\r\n\r\nStryker, S. (2017).\u00a0Transgender history: The roots of today's revolution<\/em>\u00a0(Second ed.). Seal Press.","rendered":"

\u201cIf I could ask one question, is this thing called sex or gender something that can never be changed and that one must carry for the rest of one\u2019s life?\u201d
\n(Okabe, 2018, p.215[1]<\/sup><\/a>)<\/p><\/blockquote>\n

\"\"<\/a>
Click to view:<\/b> Author Rin Okabe’s profile in Out in Japan<\/a><\/figcaption><\/figure>\n

The book I chose to study about trans memoirs is S\u014dmu Buch\u014d ha Toransu Jend\u0101 (The General Manager is Transgender.[2]<\/sup><\/a>) The author, Rin Okabe, originally enjoyed \u201ccross-dressing\u201d as a hobby. However, as she continued to engage in cross-dressing, her desire to live as a woman gradually grew stronger, and in her mid-40s, she realized that her gender identity was female. She accepted her identity as a woman and decided to present as a woman in the workplace. As Chief Producer of the Business Promotion Department, she was concerned about how her workplace standing would change. The author is married and has one son, she came out to her wife regarding her new identity, but her reaction was negative and she could not understand. Additionally, she has not yet come out to her son. After leaving home, she changes clothes and puts on makeup in a storage unit, living an extreme double life where she switches between the face of \u201cfather\u201d and the face of \u201cwoman\u201d in her relationships with her work and family. Her emotional turmoil, as she oscillates between self-actualization in society and her relationships with her family, symbolizes the quest for identity in modern times.<\/p>\n

\n

Homonationalism, Homocapitalism<\/strong><\/p>\n

Homonationalism<\/strong> is a concept that critiques how the acceptance of LGBTQ+ rights is utilized by nations to project a progressive image while reinforcing nationalistic ideologies. It suggests that queer rights can become a measure of a nation’s modernity and fitness for sovereignty, often marginalizing other groups in the process. As noted in the text, “the acceptance of liberal LGBT rights has become a barometer of a nation\u2019s fitness for sovereignty, a new element in the contemporary standard of civilization in international relations.”(Rao 2020) This highlights the way queer rights are co-opted to assert national superiority, often at the expense of other marginalized communities.<\/p>\n

Homocapitalism<\/strong>, on the other hand, refers to the intersection of queer identities with capitalist frameworks, where LGBTQ+ inclusion is framed as economically advantageous. It emerges from the collaboration between elite LGBTQ+ activists and international financial institutions, promoting the idea that embracing queer rights can lead to economic growth. The text states, “Homocapitalism names a strategy of persuasion operative in a moment in which the postcolonial nation has not \u2018yet\u2019 or has only ambivalently accepted the case for queer inclusion.” (Rao 2020) This indicates that economic arguments are often prioritized over moral discussions in advocating for queer rights, particularly in postcolonial contexts.<\/p>\n<\/div>\n

Introduction<\/h2>\n

While transgender studies have extensively explored Western contexts, the Asian framework remains underexplored. This paper uses Okabe Rin\u2019s memoir to examine the complexities of navigating transgender identity in Japan, contextualized. I specifically mention Asia because in Transgender Studies Quarterly (TQS)<\/em>, Trans-in-Asia, Asia-in-Trans<\/em> emphasizes that which often neglects the complexities of Asian contexts. (Chiang & Leung 2022) I contend that \u201ctrans-in-Asia does not simply or primarily function as a nonnormative identity… but as a critical force that highlights how scholars have amalgamated spaces, cultures, communities, and bodies into units of analysis.\u201d(ibid) and the importance of understanding trans experiences is shaped by local cultural and historical factors. The need to contextualize transgender memoirs within different cultural and historical frameworks will enrich the discussion on gender diversity. So, what is Japaneseness? Ruth Benedict describes Japanese culture with these two cultural examples: A culture of sin, which is when morality is treated as an absolute standard, and individuals regulate their behaviour based on their conscience, and a culture of shame is where people regulate their behaviour out of fear of criticism or ridicule from others. (The Chrysanthemum and the Sword <\/em>1946) Also, Shintaihappu[3]<\/sup><\/a> means \u201cOur bodies, including our hands, feet, hair, and skin, are all gifts from our parents. In a sense, our bodies are the remains of our parents. We should take good care of these precious remains and try not to injure them unnecessarily. This is the beginning of filial piety.\u201d (Hayashi, 1929) Japaneseness can be understood through the social norm where it is considered good to live within a pattern, so it could be said that trans people fall outside of that framework. I argue that the external and internal cultural stress experienced by transgender individuals in Japan, reveals the complex dynamics of identity formation within this unique cultural landscape with the implications of the family register law, transnationalism, transmedicalism, homonationalism and homocapitalism.<\/p>\n

Japanese Cultural Context: The Tension Between Trans Identity and Cultural Conformity<\/h2>\n

First, Okabe\u2019s challenges reflect the broader Japanese cultural emphasis on conformity. The rigid frameworks of gender and interpersonal roles within the koseki system<\/a> and the workplace exacerbate the tension between personal authenticity and societal expectations. For example, Okabe, unable to suppress her desire to live as a woman, confessed to her colleagues by email that she wanted to work as a transgender person, and Okabe shared her Gender Identity Disorder certificate, affirming her desire to live as a woman without requesting special treatment[4]<\/sup><\/a>. (Okabe 2018) Societal expectations, whether implicit or explicit, can shape individual experiences. This tension between personal identity and societal expectations is further complicated by cultural conformity. In Japan, work culture is compulsory to maintain harmony and not cause confusion. Referring to Chrysanthemum and the Sword<\/em>, Tsutomu Hoshino explains Japanese culture as follows: \u201cIn the family and interpersonal relationships, each person\u2019s appropriate position, determined by age, generation, sex, and class, dictates his or her appropriate behaviour.[5]<\/sup><\/a>\u201d (2007) According to this context, it\u2019s based on an idea of functionality where a general manager must conform and adjust with their coworkers as a way to function in the company. There is much less importance placed on individuality, creativity or innovation. If I apply this to the transgender context, it is likely to confuse the workplace if someone who previously presented as a man suddenly starts working as a woman.<\/a><\/p>\n

 <\/p>\n