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My mother gave me my name in hope that the dreamy embers I began with would ignite into a roaring fire. A powerful fire that she could stand back and admire; a fire she helped build and that she hoped would never falter. She wished for me to be an individual and hoped that I would explore every avenue that might give me that spark we all so desperately seek to fulfill our lives. However, society has given me boundaries. They have passed down an unwritten, prescribed set of rules. They have informed me that I am a girl, consisting of female traits and feminine tendencies. I have been given the female version of the script and I am expected to follow it to a tee if I want to stay in the play. Imagine if you will...”You there! Take this script. This here is your stereotype, down here is your gender role, and on the back page with further clarification is the social norm. This is what is expected of you take the time to memorize it in full.” It sounds pretty rigorous and constricting doesn’t it?
In cJudith Butler’s essay Gender Trouble: Feminism and the Subversion of Identity, she examines the restrictions placed on men and women by the process of socialization. She makes an important distinction between sex and gender and argues that both sex and gender are culturally constructed. A vital term Butler fashions is Gender Performativity. She says that no identity exists behind the show that we put on. We are taught to wear a mask that supposedly expresses the gender society has prearranged for us. Those people who alter their masks or try on the opposite gender’s mask are socially outcast or at the very least frowned upon. These masks establish the roles we are to play rather than convey the illusion of the unwavering, traditi...
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... because it is directly opposing the norm and challenging the separated heterosexual genders. The ideal genders are not allowed to experiment with the roles either by playing them up or switching them around without being targeted in some way. However, it is a good thing some individuals deviate from the regular forms of expression because it is a step closer to changing gender norms and the binary understanding of masculinity and femininity. Butler calls for gender trouble which essentially means to mix up these given roles so that they aren’t so important or no longer exist at all. It is essential in order to gain back the individuality we all so desperately seek.
Works Cited
Butler, Judith. (1990). “Subjects of Sex/Gender/Desire”. In Gender Trouble. Feminism and The Subversion of Identity”, pp. 1-34.
Philosophe en tout genre. Paul Zajdermann. 2006.
In the featured article, “Beside Oneself: On the Limits of Sexual Autonomy,” the author, Judith Butler, writes about her views on what it means to be considered human in society. Butler describes to us the importance of connecting with others helps us obtain the faculties to feel, and become intimate through our will to become vulnerable. Butler contends that with the power of vulnerability, the rolls pertaining to humanity, grief, and violence, are what allows us to be acknowledged as worthy.
Butler, Judith. "Besides Oneself: On the Limits of Sexual Autonomy." Ways Of Readers An Anthology For Writers. Ed. Davis Bartholomae and Anthony Petrosky. 9th ed. Boston: Bedford/St. Martin’s, 2011. 240-257. Print.
Bartholomae, D., & Petrosky, A. (2011). Ways of reading: an anthology for writers (9th ed.). Boston: Bedford/St. Martin's. “Judith Butler; Beside Oneself: On the Limits of Sexual Autonomy.”
Yuval-Davis. Who's Afraid of Feminism? Ed. Ann Oakley and Juliet Mitchell. New York: The New Press, 1997.
Saiving, Valerie. "The Human Situation: A Feminine View" in Womanspirit Rising, Carol P. Christ and Judith Plaskow, eds. Harper & Row, 1979, pp. 25-42.
Butler, Judith. "Gender is Burning: Questions of Appropriation and Subversion." Bodies That Matter: On the Discursive Limits of Sex. New York: Routledge, 1993. 121-140.
Judith Butler’s concept of gender being performative focuses on how it creates a sequence of effect or impression. Human have a consistent way of talking about their gender as if it were something that is simply a fact. People go about their lives following patterns that are interconnected with their male or female appearance. They get very settled in the expected behaviors and common attributes of male or female, without recognizing that gender is a social construction. It is difficult to wrap your head around the idea that gender is always changing and being reproduced because it is conversation that often goes unnoticed. Butler realizes that it will be a struggle to get people to grasp the idea that nobody actually is their gender and that
Stereotypes have become a socially accepted phenomena in today’s society. So socially acceptable, in fact, they have made it onto advertising billboards and into our daily language. We do not think twice as they pass our tongues, and we do tilt our heads in concern or questioning as they pass into our ears. In Judith Butler’s essay “Besides Oneself: On the Limits of Sexual Autonomy”, stereotypes are exposed and explored. Especially stereotypes pertaining to sexual orientation. Butler explains how stereotypes are unacceptable. She does this in a way which allows her to concurrently explore what it means to be human, and also what humans do or need to make Earth a livable place for ourselves. When examining Butler’s essay, one could say, and
Gender is a performance according to Judith Butler . All bodies, she claims, are gendered from birth; sometimes even earlier now we can determine sex in the womb . For Butler society dictates ones gender and the individual reinforces that gender through performance . “The deeds make the doer” in Butler’s words; there is no subject prior to performance. Butler’s concept of gender, however, leads us to question: what of those who are incapable of performing the gender ascribed to them? If one is unable to perform are they left genderless, lacking subjectivity and social identity? If no human is without gender , as Butler claims, then where does this leave her theory? Either gender is more than simply performance or one can exist without gender.
...rms of power and source of pride in society. Emphasizing sexism in language and rising the concern with words can be a vital feminist strategy to provoke social change (Weatherall, 2002). Language can produce a false imagination and represents women and men unequally, as if members of one sex were somehow less wholly human, less complex, and has fewer rights than members of the other sex. Sexist language also characterizes serotypes of women and men, sometimes to the disadvantage of both, but more often to the disadvantage of women. (Wareing & Thomas, 2012). As a result, it is necessary that individuals have the right to define, and to redefine as their lives unfold, their own gender identities, without regard to genitalia, assigned birth sex, or initial gender role. Language about women is not a nonaligned or an insignificant issue but profoundly a political one.
Butler, J. 1990. Gender Trouble. Feminism and the Subversion of Identity. London and New York: Routledge.
Pykett, Lyn. "Gender. Degeneration, Renovation: Some Contexts of the Modern." In Engendering Fiction (London: Arnold, 1995): 14-
Members of this society must learn what the appropriate way for them to behave is and what to expect of themselves and others. Growing up, gender roles were set on me as I played with fire trucks and cars, and my sisters played with Barbie's. The types of movies we watched were different and the types of books we read were also different. It would be thought of as bizarre for me, a male, to cry during Titanic, or to read Cinderella.
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),
The social construction of gender leads to the creation and sustainment of sex roles that we have been taught to adhere to since birth that results to social doings through the creation of gender – who we talk, how we dress and who we associate with. Men are taught to masculine qualities like not crying and women are taught to do feminine characteristics like playing with dolls and wearing dresses. A prime example of this is in the article written my Diane Reay, that analyzes the construction female behavior, where those who identified as “girlies” care about their appearance and we regarded to as stupid by their classmates. Those who challenged the feminine norms, where referred to as “spice girls” and labeled as bitches or little cows by their teachers because they where thought to be negative influences to the rest of the class. Reay states that, “boys maintain the hierarchy of social superiority of masculinity by devaluing the female world,” (Reay, 2014, pg. 257) by esteeming males over females, it creates gendered expressions that depict once gender more promising that the other in society, where self-declared tomboy Jodie stated that, “Girls can be good, bad or- best of all – they can be boys,” (Reay, 2014, pg. 257) which solidifies the social norm of males being better than