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Media representation of gender
Media representation of gender
Media representation of gender
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Next, Butler theory suggest that bodily representation are subversive within sexual minorities. This in essence is Butler proposing that bodily representation within the queer community go against the social conventions which have been gendered by social norms. She states “Such acts, gestures, enactments, generally constructed, are performative in the sense that the essence or identity that they otherwise purport to express are fabrications manufactured and sustained through corporeal signs and other discursive means.” this points out performativity as being a key factor in social representation, the inner reality gets presented by the outer reality, although this suggests that acts and gestures are natural it too suggests that subversive …show more content…
She discusses two conclusions drawn out by Esther Newton in a statement within Mother Camp: Female Impersonators in America , Newton states that drag is a double inversion, it shows the internal reality as being male and the outside reality as being female, while also presenting that the internal reality is female and the outside being female. Although transvestism is not a theme in A Girl Like Me: The Gwen Araujo Story, drag supports the idea of gender performativity because it is a series of acts which are used to create an effect, though it’s a parody the act identifies a clear image of a woman. An illustration of the internal and out realities being different in A Girl like me: The Gwen Araujo Story is earlier in the narrative of the film. After the family party when Eddie is dressed in a dress and his family look ashamed, the film cuts to a baseball park, Eddie’s mother is trying to normalise Eddy by making him do masculine activities such as …show more content…
As previously said Butler describes a domain in which the social norms of gender, sex and desire all take part. This was constructed by formal and informal means which try to ‘normalise’ people who don’t conform to the social norm. In an interview Butler states that one of these institutionalised methods is psychiatric normalization, initially going against the social norm in term of sex and gender was considered and illness which led psychiatrists to try to ‘normalise’ their patients, this procedure has now been terminated but other informal methods such as bullying still exist. From this Butler aspires to a new idea of gender one which becomes a reality and one which is less violent and one which breaks the conventions and stereotypes put in place by social norms. This idea of a less violent idea of gender relates back to Butlers notion that in order for progression in feminist theory, the feminine gender has to transform. Digression, not violence, within feminism can still be identified, in 1997 Feminist Sheila Jeffrey’s branded transgenderism “deeply problematic from a feminist perspective and that transsexualism should be seen as a violation of human rights.” Although this remark isn’t violent, it definitely disrespects gendered women and men who haven’t conformed to the social norm much like Jeffrey’s hasn’t, yet her criticism still ridicules another sexual minority. Jeffrey’s is
First of all, actions of symbols can help shape people’s images. In the first chapter, Rothman illustrate how is a transsexual successfully using her symbolic interaction to present herself as a woman with a man’s body. Her name is Agnes. For presenting a female, “She uses her hands, angle her head, move her legs and eyebrows.” She is just doing the things what women normally do, which is called s...
“What makes for a livable world?”, and what constitutes the human?”, are two questions Judith Butler inquires in her opening paragraph and throughout her writing that determine the mindsets of individuals throughout our society. Both of these arguments are answered differently, by different persons, within different cultures, yet play a dramatic role in Butler’s view of herself, the LGBT community, and most of all, every other human
In certain countries such as the U.S, people discriminate against others to a certain extent based off their gender, race, and sexuality. Butler states that “to be a body is to be given over to others even as a body is “one own,” which we must claim right of autonomy” (242). Gays and Lesbians have to be exposed to the world because some of them try to hide their identity of who they truly are because they are afraid of how others are going to look at them. There are some who just let their sexuality out in the open because they feel comfortable with whom they are as human beings and they don’t feel any different than the next person. The gender or sexuality of a human being doesn’t matter because our bodies’ will never be autonomous because it is affected by others around us. This is where humans are vulnerability to violence and aggression. In countries across the globe, violence and attack are drawn towards tran...
Aaron Devor’s essay “Becoming Members of Society: Learning the Social Meanings of Gender” describes how despite popular belief, gender and sex are not directly related and how social norms affect individual’s choice of gender. Devor‘s main argument is that gender is not determined by genitalia, but instead by the individual's own choices. Michael Kimmel’s essay “Masculinity as Homophobia” claims that gender equality is a positive thing for males and that social norms force men to act a certain way. Kimmel’s main argument is that men are always having to protect their masculinity in order to prevent themselves from appearing weak. Both authors present compelling arguments for both gender equality and for how social norms influence individuals’ gender choice. However, the two authors approach the same topic in different ways. Kimmel takes a more laid-back approach to the topic by using simple words and a conversational tone that relates to the casual gender sociologist. Devor writes a more sophisticated essay using complex terms and a more formal tone that relates to the serious sociologist that research gender studies.
...d its treatment of those who differ physically from the majority of the population. Through science fiction, Butler has reached another section of the literary audience, and challenged them to open their minds and to change their world.
In the essay by Judith Butler, Besides Oneself: On the Limits of Sexual Autonomy, she describes the social norms of society slowly changing and designing new social norms of society by the awareness of Gays, Lesbians, and Transgender preference people. She is also describing the struggles of everyday life for gays, lesbians, and transgender people. Butler states a question that makes a good point for this way of thought, “what makes for a livable world?”(Page 240). This question is asked to understand what a livable life is first. A livable life is life that is accepted by society. If society does not accept certain individuals because of the choices they choose to make or the way they are brought up, then society chooses to stay ignorant and uneducated on these types of situations. Individuals who are not accepted by society receive less treatment than that of some who is accepted by society. This does not only extend to gays, lesbians, and transgender, but extends to people who are less fortunate than others. People judge people. This is human life. People are influenced by other people and want they have. The media is a big part of what people strive to be like or accomplish. People watch th...
Gender Trouble published in 1990 by Judith Butler, argues that feminism was and still relaying on the presumption that ‘women’ a...
In “performative acts” Judith Butler argues gender identity a success induced by social sanction, she argues that we are not born into gender, gender is created by your performance. She always believes gender is a topic that should not be binary, the fact that gender is binary makes people think they only have two choices and thinking they don’t have their own choice to make. When the author says performance he means performance by acts of the body. Butler reflects gender as a coming from and spirit within the inside of you
In an effort to legitimize all subcategories of sexuality considered deviant of heterosexual normatively, queer theory acknowledges nontraditional sexual identities by rejecting the rigid notion of stabilized sexuality. It shares the ideals of gender theory, applying to sexuality the idea that gender is a performative adherence to capitalist structures that inform society of what it means to be male, female, gay, and straight. An individual’s conformity to sexual or gendered expectations indicates both perpetration and victimization of the systemic oppression laid down by patriarchal foundations in the interest of maintaining power within a small group of people. Seeking to deconstruct the absolute nature of binary opposition, queer theory highlights and celebrates literary examples of gray areas specifically regarding sexual orientation, and questions those which solidify heterosexuality as the “norm”, and anything outside of it as the “other”.
In this article, Shaw and Lee describe how the action of labels on being “feminine” or “masculine” affect society. Shaw and Lee describe how gender is, “the social organization of sexual difference” (124). In biology gender is what sex a person is and in culture gender is how a person should act and portray themselves. They mention how gender is what we were taught to do in our daily lives from a young age so that it can become natural(Shaw, Lee 126). They speak on the process of gender socialization that teaches us how to act and think in accordance to what sex a person is. Shaw and Lee state that many people identify themselves as being transgendered, which involves a person, “resisting the social construction of gender into two distinct, categories, masculinity and femininity and working to break down these constraining and polarized categories” ( 129). They write about how in mainstream America masculinity and femininity are described with the masculine trait being the more dominant of the two. They define how this contributes to putting a higher value of one gender over the other gender called gender ranking (Shaw, Lee 137). They also speak about how in order for femininity to be viewed that other systems of inequality also need to be looked at first(Shaw,Lee 139).
According to Gwendolyn Smith (2010), lesbians, gays, transgender, transsexual, cross-dressers, sissies, drags king and queens, have someone they view as freak. Smith considers this to be a human phenomenon, especially among marginalized groups. Smith expresses that those that consider themselves as gender normative finds comfort in identifying the “real” freaks, in order for them to seem closer to normal. Smith attempts to tear down the wall of gender normality as it is socially constructed as simply male and female. According to Smith (2010), “we are all someone’s freak” (p. 29). Smith asserts that there may be some type of fear in facing the self’s gender truth, “maybe I was afraid I would see things in my own being I was not ready to face, or was afraid of challenging my own assumptions” (p. 29).
Gender, in society today, is clarified as either being male which embodies traits of masculinity or on the other hand being female embodying traits of femininity. However the embodiment of these traits are just actions, decisions, or expressions rather than sexual anatomical features we are born and constrained by. Gender depictions are less a consequence of our "essential sexual natures" than interactional portrayals of what we would like to convey about sexual natures, using conventionalized gestures. (West, Zimmerman p.130) This excerpt reinforces the idea that society should view gender not as a absolute but rather a work in progress during your day to day routine. This capability to accept that gender is something you do rather than something that is leads opens up the tolerance to realize the implications that traditional gender views have impacted
Both Foucault and Butler claim that sexuality is not what makes us who we are, that it is simply a social construct. In addition, they both believe that by submitting to the mechanisms of power and categorizing ourselves sexually, we are giving impetus to our own subjugation. While they hold similar beliefs in many ways, and much of Judith Butler's work is building upon work done by Michael Foucault, Judith Butler does diverge from Foucault's ideas. The reason Butler revises Foucault is that his concept of biopower leaves no room for resistance to power. For Foucault, a shift in the 17th century from a top-down monarchial model of power which focused on the individual gave way to a political technology for controlling entire populations. This system of diverse techniques of control, called Biopower, is made up of every regulatory mechanism in our society. One regulatory mechanism that Foucault shows particular concern over is social categorization. Judith Butler agrees with Foucault over the dangers of categorization, particularly when it comes to gender. Butler interprets Foucault through notions of repression and social norms, ignoring concepts of technology which form a crucial part of Foucault's thinking. Foucault and Butler truly begin to diverge in thinking when Foucault makes the claim that power in modern societies is in essence a creative force, while Butler believes that power is a repressive force. This is where we see Judith Butler make a revision of Foucault's work, this revision is based on Foucault's understanding of modern power as utilized rather than possessed, flowing through the collective body of society. For Judith Butler, this model of power as circulating rather than emanating from the top down leaves no r...
...Bodies 10). The very act of saying something about sex ends up imposing cultural or ideological norms, according to Butler. As she puts it, "'sex' becomes something like a fiction, perhaps a fantasy, retroactively installed at a prelinguistic site to which there is no direct access" (Bodies 5). Nonetheless, that fiction is central to the establishment of subjectivity and human society, which is to say that, even so, it has material effects: "the 'I' neither precedes nor follows the process of this gendering, but emerges only within and as the matrix of gender relations themselves" (Bodies 7). Overall, I really liked butlers voice and articulation of certain dilemmas and her theme and reiteration of important facts. I leave you with a quote in which i like from her because you can interpret it in so many ways. It read “more lives are grievable than others” (Butler).
Modern feminism pins gender as a main component of patriarchal society. As a result, modern trans-exclusive feminism blames transgender people for sustaining patriarchy by reinforcing the structure of gender. Cathy Brennan, head of the Gender Identity Watch, takes this position to possibly its furthest point, arguing, “the foundation of the entire “Transgender Rights Movement” is based on violence against women, censorship of women, and the elimination of the Human Rights of women” (“Transgender Ghouls for Suicide and Death”). The blog and organization Gender Identity Watch is a self-described tracker of legislation attempting to override protections based on sex by writing gender identity into law. A great deal of the organization’s actions fall directly in line with the mantra of its leader and avid fans; trans-exclusive feminists see transwomen as threatening female solidarity and using “weapons like the term “cisprivilege” to...offend born-females” (“The insanity of the term