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Media representation of gender
Essay on social transformation
Media representation of gender
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Introduction – The Transformation
The presence of gender through this the twenty-first century is no longer black and white (nor was it ever explicitly male or female at anytime). In a time of push towards acceptance of all people, no matter their social standpoint, the time of questionnaires and government documents asking whether one is male or female, has become extremely complex. “Gender” as a concept represented through the body is not simply a configuration of how the body formed. Rather, gender is performed and represented through and using the body – hence referring to Waskul and Vannini’s theory of the body being embodied when they state in their piece Body/ Embodiment: Social Interaction and the Sociology of the Body (2006),
“a person does not ‘inhabit’ a static object body but is subjectively embodied in a fluid, emergent, and negotiated process of being. In this process, body, self, and social interaction are interrelated to such an extent that distinctions between them are not only permeable and shifting but also actively manipulated and configured”
(Waskul & Vannini, 2006, p. 3)
By taking on the body of an obviously transgendered male and performing this body in the small town of Orangeville, Ontario during the profoundly eventful holiday month of December, the comparing experience of varying embodiments between myself as a young, white female versus myself as an obviously transgendered male lead to a variety of emotional and social repercussions which will be theorized and analyzed throughout this research paper.
To begin this paper off, in figure “a” below, there is a photographic transition of myself as the woman I usually embody in my day to day interactions, and how I transition from a female to the male b...
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Crossley, N. (2006). The networked body and the question of reflexivity. In D. Waskul & P. Vannini (Eds.), Body/ Embodiment: Symbolic Interaction and the Sociology of the BodyRetrieved from http://ia600800.us.archive.org/19/items/BodyembodimentSymbolicInteractionAndTheSociologyOfBody/BodyEmbodiment-WaskulVannini.pdf
Shakespeare, W. (1623). As you like it. Retrieved from http://shakespeare.mit.edu/asyoulikeit/full.html
Waskul, D., & Vannini, P. (2006). Introduction: The body in symbolic interaction. In D. Waskul & P. Vannini (Eds.), Body/ Embodiment: Symbolic Interaction and the Sociology of the BodyRetrieved from http://ia600800.us.archive.org/19/items/BodyembodimentSymbolicInteractionAndTheSociologyOfBody/BodyEmbodiment-WaskulVannini.pdf
Thus, embodiment is the conscious perception of the “it” in opposition to “me.” “It’ has no feelings or personal agency. “Me,” though, is present. Embodiment is “being a body” and also consciously owning the body. Cleopatra’s change into a Freak is a loss, as it is unintentional. The extent of her power is not competent enough, though. Kertesz’s idea of himself changes as his embodiment does. They digress from existence as a “me” to “it.” “It” is the oppressive other’s view of the different individual: an “it” that “me” (the institution) can gain power over. When the institution gains control of another body, it embodies this body with itself, resulting in a death of the person that previously embodied it.
The medicalization of transgender tendencies, under what was Gender Identity Disorder, was demoralizing to all transgender people. This resulted in a form of structured and institutionalized inequality that made an entire group of people internalize their problems, making them question not only their own identity, but also their sanity. Therefore, the removal of this disorder from the Diagnostic and Statistical Manual of Mental Disorders (DSM) in 2013 and the newest editions was important in that it shows society’s recognition and acceptance of the transgender
The way Jennifer Church approaches the issue of body ownership in “Ownership and the Body”, it sounds as though that we own our bodies is a given fact, and the controversy is over what follows from this and why it is important to have a discussion of this fact. I, however, intend to argue that it is a bad move to allow for the idea of self-ownership (or any sort of ownership of subjects), that it is more likely to perpetuate problems than to solve them to think in this way, and that the belief in the possibility of body/self-ownership is rooted primarily in linguistic ambiguities (“property” vs. “properties”, different senses of “mine”, etc.).
Symbolic interactionism perspective is defined as “the study of how people negotiate the meanings of social life during their interactions with others” (Rohall, Milkie, and Lucas, 2014, p.27). It asserts that “we construct meaning about things that are important in our own lives and in our society” (Rohall, Milkie, and Lucas, 2014, p.28). These meanings derive from social interactions among individuals which
In symbolic interaction we communicate with other people through roles that we assign to them, the way we label them, or how we act in accordance to what this person symbolizes to us. Often we assign labels, or roles to other people by knowing them from before. It is focused on individual interactions with other people, things or the events. One thing can symbolize one thing to me, but it can mean something else to another individual. Since we view the same thing differently, we will interact towards that thing or individual in different ways. An example of this is, rainy day for my kids means fun in the water, walking through mud, and just enjoying the day. To me the same rainy day means, lots of dirty clothes, mud all over the floor. It is important to remember that someone’s symbolic interaction can change. It is fully focused on micro sociology, only focusing on interactions between individuals. It states that we interact and change according to our prior experiences and interactions. Two sociologists that are identified with this theory are Max Weber and George Mead. Action depends
Butler, Judith. Bodies That Matter: On the Discursive Limits of “Sex.” New York: Routledge, 1993.
"Taboos and Social Stigma - Rituals, Body, Life, History, Time, Person, Human, Traditional Views of Death Give Way to New Perceptions." Encyclopedia of Death and Dying. Web. 31 Jan. 2011. .
Elizabeth writes a letter to Descartes asking him to explain to her the relationship “there is between the soul, which is immaterial, and the body, which is material” (Margaret A.: p16). She seeks this clarification particularly on the aspect of how the soul influences the body movements. This question comes following a claim that Descartes had made “regarding the body and the soul” (Gordon B. and Katherine J.: p17 -19). He intimated that the body and the soul exist as single entities and that each has autonomous function. This is found in the philosophy of the dualism.
People often believe a person 's gender is based on their biological sex; biological sex is defined as the anatomy you are born with. Gender is the identity of a person based on their environment and how they have been influenced. Which shows that the biological makeup of a person and what gender they identify with has nothing to do with each other. Today gender and sexuality has become so fluent that gender role stereotypes should be changed too; over decades of powerful movements have been made to change stereotypes but the work is not over.
...e multiplicity of meaning embedded in these works suggests the importance of the body as a liminal site, a site of inscription and meaning making, in both historical-contemporary and more recent feminist work. It is, of course, unlikely that Antin or Kraus draws directly upon any singular theory explicated in this essay. Both artists are, however, undeniably interested in the formations, constructions, and shifts of subjectivity. Both Carving: A Traditional Sculpture and Aliens and Anorexia address the body’s uncontained boundaries, exploding the dual Cartesian model of interior/exterior self. As feminist artists, both Antin and Kraus are also surely aware of the complexity of discourses around food, self, and the body. Through the artists may not be speaking “to” or “through” any particular theoretical model, they are contributing to these discourses all the same.
This theory examines society as a complex collection of relationships and beliefs among people (Claerbaut, 2004). These relationships among people consist of the core of society. According to this perspective, society could not function without them. In regards to how people interact in their relationships, Boundless.com states, “The basic notion of symbolic interactionism is that human action and interaction are understandable only through the exchange of meaningful communication or symbols. In this approach, humans are portrayed as acting, as opposed to being acted upon.” Ashley Crossman further describes the symbolic interactionalism perspective by
...of the body, and no problem arises of how soul and body can be united into a substantial whole: ‘there is no need to investigate whether the soul and the body are one, any more than the wax and the shape, or in general the matter of each thing and that of which it is the matter; for while “one” and “being” are said in many ways, the primary [sense] is actuality’ (De anima 2.1, 12B6–9).Many twentieth-century philosophers have been looking for just such a via media between materialism and dualism, at least for the case of the human mind; and much scholarly attention has gone into asking whether Aristotle’s view can be aligned with one of the modern alternatives, or whether it offers something preferable to any of the modern alternatives, or whether it is so bound up with a falsified Aristotelian science that it must regretfully be dismissed as no longer a live option.
Thus it enables a state of being that is in the moment (it is present). The aesthetical (in terms of material aspects) of the body are also something that is a definite variable. When the body undergoes ‘embodiment’ it is the process of the locus, culture, traditions, biological traits of the body (sex, race) that plays a role in the construction of this experience (which happens on a daily basis) and at the same time simultaneously confines it (2009:3). ‘Embodiment’ is forever shifting and growing; as one’s experiences are continuously happening and thus making it a highly subjective experience as well (2009: 4). This process then allows the body to become something that is more than just a biological construct; it allows the body to become something that is able to express itself unto other beings in both words (the patterns developed when one is speaking and the language styles that one has been influenced to use) and non-verbal communication (the shape and form the body takes when moving in space or even sitting or standing still in a space drawn from experienced emotions and the person’s historical, social and political background). Therefore it is suggested that ‘embodiment’ is something that is a network of interlinked signs showing past experiences and continuously reshaping and forming to show new signs based on new experience (Thapan 2009:
Symbolic interactionist perspective is a sociological theory that basically implements the use of symbols and/ or direct facial interactions. This is due to the reason that, people in their normal daily lives and routines are always using symbols to communicate as well as interact with one another on a one on one basis. Through this trend, people tend to attach meaning to the symbols that they use. Moreover, they can also act in accordance to the meaning that these symbols reveal to them. Based on that, the symbolic interactionist perspective can be demonstrated in matters such as verbal communication, written music and art. Sociologists use this p...
It is apparent that we are personified entities, but also, that we embrace “more” than just our bodies. “Human persons are physical, embodied beings and an important feature of God’s intended design for human life” (Cortez, 70). But, “human persons have an ‘inner’ dimension that is just as important as the ‘outer’ embodiment” (Cortez, 71). The “inner” element cannot be wholly explained by the “outer” embodiment, but it does give rise to inimitable facets of the human mental life such as human dignity and personal identity.