Citations:okama

English

Pot

• 2003 February 13, Beth Hensperger, Julie Kaufman, Ultimate Rice Cooker Cookbook: 250 No-Fail Recipes for Pilafs, Risottos, Polenta, Chilis, Soups, Porridges, Puddings, and More, from Start to Finish in Your Rice Cooker, Harvard Common Press, →ISBN:

  The shape of the rice cooker bowl was designed to mimic the shape of the okama, the traditional Japanese metal pot used for cooking rice, which has a curved bottom.

• 2018 October 1, Kristen Nemoto Joy, “Sharing Culture through Tonkatsu”, in Wasabi‎^[1], page 16:

  This delicate process is particularly important during dinner, when all teishoku orders come with rice cooked at your table in a traditional Japanese cast-iron pot called an okama, and as such must be timed just right so the meat and the rice are ready to eat at the same time. (Okama is only available to parties of two or more).

Gay man

• 2005, Mark J. McLelland, Queer Japan from the Pacific War to the Internet Age, Rowman & Littlefield, →ISBN, page 201:

  The guidebook is clear about differentiating these clubs from those staffed by okama and nyuhafu, who, as we have seen, are also characterized by cross-dressing.

• 2006 July 20, Idols and Celebrity in Japanese Media Culture‎^[2], page 143:

  This history of gender inequality cast in a narrative of lost love relates specifically to the experience of women, but it resonated too with homo, if one self-proclaimed okama (homo, "poof"), who affects an effeminate drawl, is indicative. According to him, Misora's 1974 "Aru Onna no Uta" (Song of A Woman), which laments lost love and suffering at the hands of a man, "is popular with okama...I like it too" (2-channeru 2004, entry 529).

• 2010 April 15, Toni Johnson-Woods, Manga: An Anthology of Global and Cultural Perspectives, A&C Black, →ISBN, page 77:

  In mainstream Japanese media gay men are generally understood to be okama — literally, a “pot,” which is a slang term for the buttocks and thereby a reference to a passive anal sex partner (Long 1996). Okama are thus considered funny, but ultimately sad, women manqué.

Tribal leader

• 1975, James A. Clifton, A Place of Refuge for All Time: Migration of the American Potawatomi Into Upper Canada, 1830 to 1850:

  The authority of an okama was largely limited to intra-group conflict resolution , to dealing with representatives of other groups under the close scrutiny of the clan elders and adults generally , and to presiding over councils where […]

• 1998, James A. Clifton, The Prairie People: Continuity and Change in Potawatomi Indian Culture, 1665-1965:

  The mere fact that the okama of the Potawatomi Thunder Clan could travel to Montreal and there confer in private and make commitments unknown to and unqualified by his niktotem guaranteed later conflict.

• 2015 March 5, James G. Cusick, Studies in Culture Contact: Interaction, Culture Change, and Archaeology, SIU Press, →ISBN, page 436:

  Each village had a principal man, or okama, who represented the village and acted to resolve internal disputes. Okamek were selected from senior clan members of the right age and background.