Abstract
「Ge-Di」 in Chinese means an older-brother and younger-brother relation. But now Ge-Di becomes a kind of social label for classifying some gay men in Taiwan. It is not only sex roles or positions in an intimate relationship, but also archetypes for love-object. Ge-Di as a kind of sexual style is just like a handbook or manual for some gay men’s behaviors, that is, how to seek for relations and interaction with others. My questions are：What is Ge-Di sexual style? Why did it arise in Taiwan? What are the historical, social and cultural elements? Further, I would like to bring up the problematique in gender studies and men’s studies, which are: Is Ge-Di as chimerical representations of original heterosexual identities? How does the Ge-Di discourse affect gay men? What does gay macho style and gay masculinity mean to Ge-Di? What does GeGe’s caring mean for men’s studies? In Chapter 2, I discuss four social and cultural elements of Ge-Di’s emergence in the historical context of gay culture in Taiwan: 1. the images of sex roles, 2. the social movement of gender and sexuality, 3. the labels on the internet, and 4. the gay macho style of the gym trend. I also analyze the characters in Pai Hsien-yung’s Crystal Boys by taking Ge-Di as “types”, which are a kind of projection and introjection of desires. In Chapter 3, I use “gender performativity” to interpret why Ge-Di is not a copy of heterosexual man-woman relation as original. Further, I use “penumbrae query shadow” to criticize DiDi as a abject object of GeGe, which is formed through the Ge-Di hierarchies: 「DiDi = bottom = abjection」 and 「DiDi/MeMe(a girl) = sissy = servile」. In Chapter 4, I mention that the main stream gay culture anticipate GeGe to be more like a heterosexual man. So, I propose “a feminist style of GeGe” to criticize this kind of heterosexual masculinity as hegemonic masculinity by discussing three models of masculinities (inspired by Ge-Di relationship): 1.Leonard da Vinci with nurturing masculinity, 2. the Mouso uncle’s family position and caring in matriarchal society and 3. Mentor in The Odyssey and Socrates in Symposium as a friend and role model for younger boys. In conclusion, I indicate Ge-Di becomes “homonormativity” and makes minority queers invisible in contemporary gay culture in Taiwan. Finally, I propose “becoming minority others” as a ethical project.