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It's your own blissful hideaway, where you'll find everything you need to ease away life's stresses and strains. A beautiful and relaxing. Login Add My Business. Visit website. About us Reviews Gallery. About us. About us Reviews Gallery Video. Reviews Gallery Video. About us Gallery Video. About us Reviews Gallery Video Testimonials. Nevertheless, to call gay massage a caring practice is not to suggest that it is free of charge, and the economically disadvantaged are unlikely to be granted access.

Neither does it suggest that masseurs feel comfortable with all the bodies they care for. But while they reg- ularly deploy techniques of pampering and erotic labour to conceal their discomfort, the simulated performances ebb away as masseurs' care comes into play. When mature clients feel it is safe to expose their feelings, their aged and discredited bodies may prompt masseurs to rethink the meaning of intimacy outside the sanctum of homogenized gay desire. Nick masseur explained that his work allowed him to cultivate a bodily sensibility for hearing what the aged body tries to communicate: Whereas touching from the aged body can have diverse meanings that include sociality and social connecting, such meanings are ignored, if not completely silenced, by the normative gay desire and its marginalization of elder LGBT lives.

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Serving old and rejected bodies may further disorientate masseurs in the closed circuit of the gay world and its monopoly on defining intimacy, as the notion is redefined through two bodies coming together in an aura of compassion Walby, Without questioning the highly sex- ualized normative description of intimacy, one might overlook the caring ethic of gay sexual commerce that allows masseurs and devalued bodies to dismantle hierarchies and claim dignity, at least temporarily, in the affective economy of the happy queer.

On the other hand, masseurs are stigmatized as sexually promiscuous and vectors of disease. Ryan masseur described his work as a barrier to forming a stable relationship: Ken masseur complained he was asked to get an HIV test when his boyfriend accidently discovered his profession: Yet, despite precautions against unprotected sex at work, masseurs have little success transcending the bias against gay sex workers: It is worth noting that despite being open about their gay identity, many interviewed masseurs reported being reluctant to disclose their occupation to friends, partners or families also see Kong, Not only the stigma of pathology ascribed to their work but also their inter- nalization of it curtailed masseurs' ability to form stable intimate relationships.

Within the gay community, masseurs' image as vectors of disease, reinforced by the general society's view of homosexuals as a danger to public health, keeps them low on the hierarchy of gay desire, in which the commodification of sexual pleasure is disparaged.

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.

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.

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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. The promise of happiness. Durham, NC: Duke University Press. Bernstein, E. Temporarily yours: Intimacy, authenticity, and the commerce of sex. Chicago, IL: University of Chicago Press. Bimbi, D. Public health policy and practice with male sex workers.

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Eds Intimate labors: Cultures, technologies, and the politics of care. Stanford, CA: Stanford University Press. Naked lives: Inside the worlds of exotic dance. New York: State University of New York Press. Brents, B. The state of sex: Tourism, sex and sin in the new American heartland.

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The sociology of work. Taipei, Taiwan: Chengchi University Press. Chao, A. Invisible power: Epistemology of discourses on unconventional sexualities in Taiwan's newspress. Mass Com- munication Research, 56, — In Chinese Chao, A. Ethics of caregiving on the deathbed: A case study of governing elderly veterans' remaining life. A Radical Quarterly in Social Studies, , 53— In Chinese Chen, M. Labor, the body and sexuality: Women sex worker's negotiation of public and private sex and work. Tai- wanese Sociology, 11, 1— Governing sex work and the politic of exclusion.

Chen Ed. In Chinese Collins, D. Gay hospitality as desiring labor: Contextualizing transnational sexual labor. Sexualities, 15, — DeMarco, J. Power and control in gay strip clubs. Whitehead Eds. A business doing pleasure pp. Despret, V.