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The referent of Chinese specificity, he suggests, often works to establish China as existing in the past, lagging behind in queer developmental progress, or to place China as exceptional, and categorically outside of, and hence irrelevant to, queer theory. In a recent special issue of the journal Positions: East Asia Cultures Critique on transnationalism and queer Chinese politics, Petrus Liu discusses this dynamic vis-a-vis queer academic practices (Theory), and points out that Eurocentric queer theory typically sees China as a relevant concern “only as the producer of differences from Western queer theory” (Liu 2010: 297). In short, this tense dynamic involves, on the one hand, that some might consider queer activism in China as part of a universal, and similar if not identical, process of rights activism towards equality for all on the other hand, some emphasize the unique particularity of a given cultural location – such as ‘China’ – against the (implicitly western) global flows of rights, pride, and rainbow flags. This is not, I emphasize, an attempt to argue an absolute cultural or queer Chinese difference, and I recognize the conundrum of the universality/particularity bind involved. In the following, therefore, I would like to reflect on certain qualities of queer social activism in mainland China, by discussing the Beijing Queer Film Festival event in some detail. Of course, many would argue that these are fundamental ingredients of (queer) activism in many places in the world. While it is unfortunate that we had to be guerilla-warriors once again in order to hold this festival, we feel empowered and invigorated by the reactions of the audience and the filmmakers, and we’re ready to continue with our goal of spreading queer films and queer culture in Chinese society. Yang Yang, chairwoman of this year’s film festival, said:

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These strategies are of particular relevance in China, where authorities regularly but quite unpredictably, censor and crack down on dissenting activities. Guerrilla activism in general works to empower marginalized groups by creating a temporary platform for transmitting their voices and experiences, and works relatively independently of established channels and vehicles of communication and organization. This upbeat and celebratory attitude alongside a flare for ad-hoc activist creativity – or guerrilla-style tactics – are key characteristics of queer social activism in mainland China. In the BJQFF organizers’ press statement they suggest that it was perhaps despite and even because of, official bans and police surveillance that they succeeded in hosting the film festival and achieving their aims – celebrating the importance of showing queer films, and spreading knowledge of queer cultures in a society where non-mainstream voices are stifled all too often.

While it has often been assumed that queer life is invisible, silenced, and poorly organized in societies like the Chinese, where formal recognition and legal protection remain absent, a rather different and more nuanced perspective emerges when we look more carefully into specific events and their particular context, such as this film festival. This is a considerable achievement when seen in context of the persistently difficult socio-political climate for minorities in the country. Queer and straight volunteers ensured a smooth-running festival, and a funding initiative assisted youth from inland provinces to attend, watch queer films and socialize in a distinctively queer community, some for the first time in their lives. On June 19 this year, the fifth biennial Beijing Queer Film Festival (BJQFF) closed after five days of screening over thirty queer films from China and abroad, hosting talks and parties, and with people attending from all over China, as well as from overseas.