Cas Sutherland
PhD student in the Department of Anthropology at SOAS, University of London. Currently a visiting student at Academia Sinica in Taipei, Taiwan. Working on a PhD project about queer feminist kinship in Taiwan.
After reading English and Drama as an undergraduate, I trained as a teacher and spent four years teaching in China. Living in Beijing enabled me to gain insights into social and political life and participate in the feminist community in China. These experiences inspired me to enroll at SOAS for postgraduate study in Social Anthropology, where I wrote a master's dissertation about the effects of social media censorship on the queer feminist activist community in Beijing, China.
I am a queer feminist passionate about challenging heteronormative, patriarchal systems that oppress women, LGBTQ+ people, racialised and marginalised groups around the world. I have lived in Taiwan, China, South Korea, and Southern Africa.
My pronouns: she/her
Supervisors: Dr Fabio Gygi and Dr Jakob Klein
Address: Norwich, UK
After reading English and Drama as an undergraduate, I trained as a teacher and spent four years teaching in China. Living in Beijing enabled me to gain insights into social and political life and participate in the feminist community in China. These experiences inspired me to enroll at SOAS for postgraduate study in Social Anthropology, where I wrote a master's dissertation about the effects of social media censorship on the queer feminist activist community in Beijing, China.
I am a queer feminist passionate about challenging heteronormative, patriarchal systems that oppress women, LGBTQ+ people, racialised and marginalised groups around the world. I have lived in Taiwan, China, South Korea, and Southern Africa.
My pronouns: she/her
Supervisors: Dr Fabio Gygi and Dr Jakob Klein
Address: Norwich, UK
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Papers by Cas Sutherland
being directly addressed. This vibrant ritual was vastly different from my experience of city life in Seoul, yet the practices were obviously still relevant to the lives of performers and observers alike. Several questions arose from this event. How have these practices changed to maintain relevance to contemporary Korean society? Is the label ‘intangible culture’ one such modification? What responsibilities does this label involve for individual shamans? How might these responsibilities affect the social perception of shamanism in Korea, or the relationship between shaman and observer? What role does gender play in the immersion and agency of the observer and shaman?
being directly addressed. This vibrant ritual was vastly different from my experience of city life in Seoul, yet the practices were obviously still relevant to the lives of performers and observers alike. Several questions arose from this event. How have these practices changed to maintain relevance to contemporary Korean society? Is the label ‘intangible culture’ one such modification? What responsibilities does this label involve for individual shamans? How might these responsibilities affect the social perception of shamanism in Korea, or the relationship between shaman and observer? What role does gender play in the immersion and agency of the observer and shaman?