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In Emergent Genders, Michelle H. S. Ho traces the genders manifesting alongside Japanese popular culture in Akihabara, an area in Tokyo renowned for the fandom and consumption of anime, manga, and games. Drawing on ethnographic fieldwork in josō and dansō cafe-and-bars, establishments where male-to-female and female-to-male crossdressing is prevalent, Ho shows how their owners, employees, and customers creatively innovate what she calls emergent genders—new practices, categories, and ways of being stemming from the simultaneous fracturing, contestations, and (re)imaginations of older forms of gender and sexual variance in Japan. Such emergent genders initiate new markets for alternative categories of expression and subjectivity to thrive in a popular cultural hub like Akihabara instead of Tokyo’s gay and lesbian neighborhood of Shinjuku Ni-chōme. By rethinking identitarian models of gender and sexuality, reconfiguring the significance of capitalism for trans studies and queer theory, and decentering theoretical frameworks incubated in a predominantly United States academic context, Ho offers new ways of examining how trans and gender nonconforming individuals may survive and flourish under capitalism.

For many, the word “emo” calls to mind angsty teenagers, shaggy black haircuts, and skinny jeans. A popular music phenomenon in the early 2000s, emo is short for “emotional hardcore,” and refers to both a music genre and a youth scene notable for its androgynous style. Judith May Fathallah pushes beyond the stereotypes and social stigma to explore how online fandom has shaped the definition of emo, with significant implications both for millennial constructs of gender and for contemporary fan studies.

First laying out the debate over what emo is, Fathallah walks superfans and newcomers through the culture surrounding thegenre’s major bands, including the emo holy trinity: My Chemical Romance, Fall Out Boy, and Panic! At the Disco. Next she examines fans’ main mode of participation in the emo subculture—online communities such as LiveJournal, Tumblr, MySpace, and band websites. Taking a hard look at the gender politics that dominated those spaces, she unearths a subculture that simultaneously defines itself by its sensitivity and resistance to traditional forms of masculinity, yet ruthlessly enforces homophobic and sexist standards. Fathallah demonstrates fandom’s key role in defining emo as a concept and genre after 2001, with probing insight into its implications for gender constructions through popular music.