While concepts of self from Cooley ( 1902) and Mead ( 1934) inform many studies, Du Bois’ ( 1990) concept of double consciousness has been largely omitted from sociological thought ( Itzigsohn and Brown 2015 Morris 2015). Self-formation has long been an area of sociological inquiry. Thailand, double consciousness, gender, self-formation, postcolonial feminist theory The first veil divides self-formation between kathoey and dominant cisgender worlds within Thai society, which produces “gender double consciousness.” The second veil divides self-formation between kathoey and dominant transgender worlds within a global community, which creates “transnational double consciousness.” Drawing upon participant observation, in-depth interviews, and content analysis, I propose an extension to double consciousness called “paired double consciousness.” This framework explains how cisnormative and neocolonial oppression lead kathoey to experience two veils. Kathoey are gender nonconforming (GNC) individuals in Thailand who are assigned male at birth and live as women. This article addresses these gaps by merging postcolonial feminist theory and the concept of double consciousness to analyze kathoey self-formation. Sociologists have not adequately explored how Du Bois’ concept of double consciousness could be used to study the role of cisnormative oppression in self-formation or how it could enrich studies of self-formation beyond the Atlantic world.
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