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Human-oriented sexualism (対人性愛中心主義 (taijin-seiai-chūshin-shugi)) is the concept that sexual attraction towards flesh-and-blood human is "normal" sexuality. [1] [2] This is the term used to describe the marginalization of fictosexuality. The sexuality attracted to real human is called "human-oriented sexuality." While the concept is raised from fictosexuality studies in Japan, it is now being discussed in research outside of Japan [3] and in areas other than fictosexuality studies. [4] [5] [6] [7]
Human-oriented sexuality (対人性愛 (taijin-seiai) is the term used to describe the sexual majority attracted to flesh-and-blood people. [8] [9] This term emerged from grassroots usage among those who prefer two-dimensional sexual creations like manga and anime, yet lack sexual attraction to flesh-and-blood individuals. [2] Based on this premise, the term "human-oriented sexualism" was coined, prompting inquiries into institutions, customs, and value judgments rooted in human-oriented sexuality.
Two-dimensional characters are non-human entities; they are not representations of humans but belong to a distinct category separate from humans. [10] [11] Sexuality attracted to two-dimensional characters represents an alternative " sexual orientation," distinct from attraction to flesh-and-blood humans. [12] [13] However, under human-oriented sexualism, such sexuality is often rendered invisible.
The concept of human-oriented sexualism can be understood as a combination of the idea of compulsory sexuality [a] from asexual research and the notion of humanonormativity [b] from objectum sexuality research. [2] [7] This concept is often used as similar to the amatonormativity. [2]
According to queer theorist Yuu Matsuura, human-oriented sexualism is closely related to heteronormativity. Human-oriented sexualism erases the possibility of segmenting sexuality in ways other than the "heterosexual/homosexual" category, thus serving as a precondition for the exclusion of homosexuality. [16] Heteronormativity is positioned as a combination of gender binarism and human-oriented sexualism. [17] Furthermore, it has been observed that human-oriented sexualism shares roots with transphobia, operating within the same structural framework. [18]
Kazuki Fujitaka, associate professor of feminist/queer studies at Kyoto Sangyo University, highly appreciated Matsuura's theory about critique against human-oriented sexualism and described the theory as "a practice of healing those who get hurt by a normative society and of defamiliarizing the world," akin to what bell hooks calls "theory as liberatory practice." [19]
In the field of research on otaku and manga studies, there exists a lineage of debates that contest human-oriented sexualism. [16] Matsuura cites examples such as the "ethics of moe" proposed by Patrick W. Galbraith, [20] the feminist analysis of yaoi by Yukari Fujimoto, [21] the concept of "multiple orientations" advanced by Tamaki Saitō, [22] and Elizabeth Miles' investigation into sexual desire for two dimensional characters as a "third sexual orientation." [12] In philosopher Haruka Tsutsui's study of "Oshi," the potential for non-human-oriented sexuality is discussed as a potential subversion of patriarchal sexual norms facilitated by fan activities. [5]
Research on the distribution of obscene materials expresses concerns regarding the regulation of two-dimensional sexual creations. [6] Applying the same logic as that used for regulating the public display of genitalia and sexual acts of real people would imply that two-dimensional sexual expressions are unconditionally considered representations of real flesh and blood. Consequently, two-dimensional sexual expressions might be interpreted as stimulating the desire for sexual intercourse with real people. [6]
Similarly, Matsuura's research on child pornography regulations has criticized the inclusion of two-dimensional sexual creations within such regulations. This criticism arises from the perception that such inclusion aligns with an ethical judgment rooted in human-oriented sexuality, as it implicitly disregards the ontological difference between humans and two-dimensional characters. [23]
The notion that intimate or familial relationships with non-humans, such as AI, robots, and pets, are considered inferior to relationships between humans is discussed as a manifestation of human-oriented sexualism. [4]
An organization that critiques human-oriented sexualism is the Taiwan Entrepot of Fictosexuality, a Taiwanese fictosexual activist organization. [1] [3] Discussions and movements criticizing human-oriented sexualism are aligned with solidarity with feminism and LGBTQ rights, while simultaneously raising criticisms of human-oriented sexualism within feminist and queer circles. [16] [17] Additionally, it has been noted that movements opposing restrictions on two-dimensional sexual creations, such as manga and anime, also serve as a critique against the human-oriented sexualist legal system. [12] [13]
An editor has nominated this article for deletion. You are welcome to participate in the deletion discussion, which will decide whether or not to retain it. |
Part of a series on |
LGBT topics |
---|
LGBT portal |
Part of a series on |
Discrimination |
---|
Human-oriented sexualism (対人性愛中心主義 (taijin-seiai-chūshin-shugi)) is the concept that sexual attraction towards flesh-and-blood human is "normal" sexuality. [1] [2] This is the term used to describe the marginalization of fictosexuality. The sexuality attracted to real human is called "human-oriented sexuality." While the concept is raised from fictosexuality studies in Japan, it is now being discussed in research outside of Japan [3] and in areas other than fictosexuality studies. [4] [5] [6] [7]
Human-oriented sexuality (対人性愛 (taijin-seiai) is the term used to describe the sexual majority attracted to flesh-and-blood people. [8] [9] This term emerged from grassroots usage among those who prefer two-dimensional sexual creations like manga and anime, yet lack sexual attraction to flesh-and-blood individuals. [2] Based on this premise, the term "human-oriented sexualism" was coined, prompting inquiries into institutions, customs, and value judgments rooted in human-oriented sexuality.
Two-dimensional characters are non-human entities; they are not representations of humans but belong to a distinct category separate from humans. [10] [11] Sexuality attracted to two-dimensional characters represents an alternative " sexual orientation," distinct from attraction to flesh-and-blood humans. [12] [13] However, under human-oriented sexualism, such sexuality is often rendered invisible.
The concept of human-oriented sexualism can be understood as a combination of the idea of compulsory sexuality [a] from asexual research and the notion of humanonormativity [b] from objectum sexuality research. [2] [7] This concept is often used as similar to the amatonormativity. [2]
According to queer theorist Yuu Matsuura, human-oriented sexualism is closely related to heteronormativity. Human-oriented sexualism erases the possibility of segmenting sexuality in ways other than the "heterosexual/homosexual" category, thus serving as a precondition for the exclusion of homosexuality. [16] Heteronormativity is positioned as a combination of gender binarism and human-oriented sexualism. [17] Furthermore, it has been observed that human-oriented sexualism shares roots with transphobia, operating within the same structural framework. [18]
Kazuki Fujitaka, associate professor of feminist/queer studies at Kyoto Sangyo University, highly appreciated Matsuura's theory about critique against human-oriented sexualism and described the theory as "a practice of healing those who get hurt by a normative society and of defamiliarizing the world," akin to what bell hooks calls "theory as liberatory practice." [19]
In the field of research on otaku and manga studies, there exists a lineage of debates that contest human-oriented sexualism. [16] Matsuura cites examples such as the "ethics of moe" proposed by Patrick W. Galbraith, [20] the feminist analysis of yaoi by Yukari Fujimoto, [21] the concept of "multiple orientations" advanced by Tamaki Saitō, [22] and Elizabeth Miles' investigation into sexual desire for two dimensional characters as a "third sexual orientation." [12] In philosopher Haruka Tsutsui's study of "Oshi," the potential for non-human-oriented sexuality is discussed as a potential subversion of patriarchal sexual norms facilitated by fan activities. [5]
Research on the distribution of obscene materials expresses concerns regarding the regulation of two-dimensional sexual creations. [6] Applying the same logic as that used for regulating the public display of genitalia and sexual acts of real people would imply that two-dimensional sexual expressions are unconditionally considered representations of real flesh and blood. Consequently, two-dimensional sexual expressions might be interpreted as stimulating the desire for sexual intercourse with real people. [6]
Similarly, Matsuura's research on child pornography regulations has criticized the inclusion of two-dimensional sexual creations within such regulations. This criticism arises from the perception that such inclusion aligns with an ethical judgment rooted in human-oriented sexuality, as it implicitly disregards the ontological difference between humans and two-dimensional characters. [23]
The notion that intimate or familial relationships with non-humans, such as AI, robots, and pets, are considered inferior to relationships between humans is discussed as a manifestation of human-oriented sexualism. [4]
An organization that critiques human-oriented sexualism is the Taiwan Entrepot of Fictosexuality, a Taiwanese fictosexual activist organization. [1] [3] Discussions and movements criticizing human-oriented sexualism are aligned with solidarity with feminism and LGBTQ rights, while simultaneously raising criticisms of human-oriented sexualism within feminist and queer circles. [16] [17] Additionally, it has been noted that movements opposing restrictions on two-dimensional sexual creations, such as manga and anime, also serve as a critique against the human-oriented sexualist legal system. [12] [13]