A Brief Look at Hypersexuality

Thebodyisnotaneutralsite.Rather,thebody—moldedbyhistoryand power dynamics—is a locus of oppression. Forces such as colonialism, capitalism, and heteropatriarchy work together to shape and discipline the racially marked and sexualized Asian/American female body. These forces inscribe hypersexuality onto the bodies of Asian/American females, rendering them victim to racial fetishization. As defined by Robin Zheng, a racial fetish is the “exclusive or near-exclusive preference for sexual intimacy with others belonging to a specific racial out-group” (401). The data that men of all races— except Asian men—respond the most to Asian women on dating apps captures the ubiquity of Asian fetishization (King). Asian fetishization is not a case of flattery but a denial of intrinsic humanity and personhood. Especially since the hypersexualization of Asian women, and subsequent fetishization, causes Asian womentobecometargetsofhateandsexualabuse.

Yet, the fetishization and objectification of Asian women is not new. From European explorers in the Middle Ages to US military occupation around East and Southeast Asia, individuals have long fetishized Asian women as sexualized objects. Systems of prostitution began to proliferate around US military bases, where Filipina sex workers report “being treated like a toy or pig by the American [soldiers]” (Woan 285). These sexually denigrating stereotypes of Asian women eventually became entrenched in American society through the passageofrestrictiveAsianimmigrationlaws.Forinstance,thePageActof1875 presumed Asian female immigrants were prostitutes and prevented them from enteringtheUS.

While the problem of fetishization has existed for centuries, Asian/American women still find it challenging to identify. Often, the distinction between a romantic preference and fetish becomes blurry and unclear. Faced with overwhelming uncertainty, Asian/American women in the dating scene must oftengrapplewiththequestion:dotheygenuinelylikeme,orisitfetishization?