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Recasting their erotic services as virtuous caring practices that ease the sufferings of sexual pariahs was one way the masseurs counteracted the stigma attached to their profession: While trying to wipe it off, a pungent smell rushed into me, a fermented smell that was saturated with sweat, poop and urine … he felt embarrassed by what he had no control over. Yet, as the agricul- tural metaphor suggests, much labour is involved in turning good intentions into praiseworthy results.
Such labour in gay massage can be viewed as both demeaning and dignified. It is demeaning because of the social stigmatiza- tion of gay sex work and its direct contact with repugnant bodies Twigg, , and dignified and even honour- able because it provides the rejected with comfort and care. Whereas merit accumulation is conventionally understood as a spiritual investment strategy for seeking social recognition, the religious virtue of compassion allows masseurs to reframe their censured practices as morally good deeds that relieve human suffering.
Thus, the caring ethic allows masseurs to value their practices as meaningful work, which gives gay sexual commerce a moral dimension. While not yet widely accepted in the larger society or even the gay community, this interpretation of disparaged work as morally commendable may yet open up a space for masseurs to renegotiate the status of their profession.
The extent to which masseurs might be able to transcend society's pathologized view of sexual labour as morally repre- hensible, however, remains in question O'Neill, This study contributes to the existing literature in three ways. While crafted intimacy characterizes the bodywork of gay massage, examples of unscripted care document how intimacy may be situated beyond the logic of economic exchange or affectively constrained interactions of sexual transactions.
While the subordinating forces of the hierarchy of gay male attractiveness marginalizes the intimate lives of those who are socially vulnerable due to age, disfigurement and disability, and economic status, the caring ethic of gay massage potentially recalibrates intimate equalities outside normative gay desire. Third, the popularized Buddhist rhetoric of merit accumulation offers masseurs a way to reinterpret their stigma- tized services as righteous practices of the caring ethic extended to the sexually marginalized, which highlights the moral dimension and cultural significance of gay massage in Taiwan.
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Conceptually, a feminist bodywork approach pro- vides a critical engagement with the intersection between bodywork and intimacy in male sexual labour without losing sight of complex corporeal and affective interactions during sexual transactions. Affective embodiment contributes to a growing theorization of the body as a dynamic and contested site in sexual commerce where social regulations and corporeal transformations are enacted during intimate engagements Walby, The findings presented here also urge reconsideration of legislation related to commercial sex and its effects on workers and socially vulnerable clients.
For the conceptual initiation of affective embodiment, queer studies and the ethic of care, thanks to Antonia Chao. I extend appreciation to the men who agreed to participate in the study. My appreciation to Robert Good and Sharon Pugh who proofread this article. While research on this group can provide important insights into how sexualities intersect with race, ethnicity and class in shaping masseurs' ser- vices, it is a topic beyond the scope of the present study.
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