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Akani 2009 gender as a social construct
Gender and society
Gender and society
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Throughout Paris is Burning, Jennie Livingston chooses to keep a tight focus on the Manhattan drag ball scene. Taking up the majority of the documentary, drag becomes a crucial part to the audiences’ impressions of the film. Discussed and explored by many theorists and critics, drag is often seen as an influential part to our understanding of gender. One theorist in particular, Judith Butler, has argued that drag is the ‘very distinction between the natural and the artificial’. That is, gender and biology are not necessarily linked. In fact, as Butler argues in Gender Troubles, gender is a learned performance, something that is affected by society rather than our biology. As shown in the film, although born male, these men perform femininity …show more content…
It is for this reason that drag is so interesting to both Butler and Livingston. Not only does it question the link between gender and sex, it also breaks away the idea of there only being 2 categories of gender; male and female.
Livingston strengthens this argument through the use of the ball’s categories. To do this, Livingston breaks up her film with the use of titles, making it clear to the audience what category they're about to witness. Not only does this emphasise the complexity of these balls, but it also makes us aware of the various forms of gendered performance. One category in particular, named ‘voguing’, strongly supports Butler’s theories on gender. Voguing, the art of dance and modelling, is a category that Willi Ninja has succeeded in mastering. Consequently, Willi Ninja often teaches women how to model, this is despite the fact that he is male. This is a clear example of how gender is simply performance. Willi Ninja seems conscious of this in the film, exclaiming ‘do not believe just because I’m a guy that I can not do it. In order to be a teacher and show girls how to do it, I have to know how to do it’. Through this
Logan Gutierrez-Mock’s “F2MESTIZO” takes on the subject matter of intersectionality between race, gender, and class similarly to bell hooks’ theory on drag balls within the film, Paris is Burning. Because the ideas of passing between two races and defining gender identity are interdependent, we see characters enter and exit worlds of powerlessness and privilege, imitate white status to gain privilege, establish a two-fold world of us against them; this reveals much about the internalized racism that arises from the power complexities between races and genders.
There are many different facets to the nature versus nurture argument that has been going on for decades. One of these, the influence of nature and nurture on gender roles and behaviors, is argued well by both Deborah Blum and Aaron Devor, both of whom believe that society plays a large role in determining gender. I, however, have a tendency to agree with Blum that biology and society both share responsibility for these behaviors. The real question is not whether gender expression is a result of nature or nurture, but how much of a role each of these plays.
Paris Is Burning is a 1990 American documentary film by Jennie Livingston about the the ball culture of New York City and the African-American, Latino, gay, and transgender communities involved in it. Shortly after the film was released, many criticized both Livingston and her work, including Bell Hooks and Jackie Goldsby. While Hooks and Goldsby both reach the conclusion that there are some things Livingston could have done differently, Goldsby's analysis is far deeper and less biased than Hooks’ which relies more on personal conjecture rather than factual evidence. I will first discuss Hooks’ argument about the issues of race as well as Goldsby’s slightly different argument about the terminology and imagery in the film. I will then discuss the similarities and differences between their arguments such as their focuses and their views on Livingston. Afterwards, I will conclude with my insight on both of their arguments and Paris is Burning.
It is hard to imagine drag not consisting of a type of stage activity and of being a part of a theatrical performance. Contreras also points in Ester Newton’s book, Mother Camp: Female Impersonators in America. In framing drag’s importance to queer theory, it is also important to consider drag practice also a particular expression of racial identify (Contreras, 2005). In this book, Contreras explains that drag´s relationship to sexual and racial identities are discussed in a context in which relatively is visible academic work about drag, such as Marjorie Garber’s books Vested Interest: Cross Dressing and Cultural Anxiety where she elides these
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
In “The Gender Blur: Where Does Biology End and Society Take Over?” Deborah Blum states that “gender roles of our culture reflect an underlying biology” (Blum 679). Maasik and Solomon argue that gender codes and behavior “are not the result of some sort of natural or biological destiny, but are instead politically motivated cultural constructions,” (620) raising the question whether gender behavior begins in culture or genetics. Although one may argue that gender roles begin in either nature or nurture, many believe that both culture and biology have an influence on the behavior.
This article was written to bring attention to the way men and women act because of how they were thought to think of themselves. Shaw and Lee explain how biology determines what sex a person is but a persons cultures determines how that person should act according to their gender(Shaw, Lee 124). The article brings up the point that, “a persons gender is something that a person performs daily, it is what we do rather than what we have” (Shaw, Lee 126). They ...
We recently watched the film Paris is Burning, a documentary about black drag queens in Harlem and their culture surrounding balls. Directly related we also read two feminist critiques, Gender is Burning: Questions of Appropriation and Subversion by Judith Butler and Is Paris Burning by bell hooks. Two areas of critique I focus on and question are the critiques regarding the filmmaker, audience and drag queens and how they participate to reinforce a heterosexual racist patriarchy. Furthermore I ask if this line of investigation is the most beneficial way to view and understand the film and its various participants.
In today’s society, it can be argued that the choice of being male or female is up to others more than you. A child’s appearance, beliefs and emotions are controlled until they have completely understood what they were “born to be.” In the article Learning to Be Gendered, Penelope Eckert and Sally McConnell- Ginet speaks out on how we are influenced to differentiate ourselves through gender. It starts with our parents, creating our appearances, names and behaviors and distinguishing them into a male or female thing. Eventually, we grow to continue this action on our own by watching our peers. From personal experience, a child cannot freely choose the gender that suits them best unless our society approves.
Williams, Linda. "Film Bodies: Genre, Gender and Excess." Braudy and Cohen (1991 / 2004): 727-41. Print.
There has been a long and on going discourse on the battle of the sexes, and Simone De Beauvoir’s The Second Sex reconfigures the social relation that defines man and women, and how far women has evolved from the second position given to them. In order for us to define what a woman is, we first need to clarify what a man is, for this is said to be the point of derivation (De Beauvoir). And this notion presents to us the concept of duality, which states that women will always be treated as the second sex, the dominated and lacking one. Woman as the sexed being that differs from men, in which they are simply placed in the others category. As men treat their bodies as a concrete connection to the world that they inhabit; women are simply treated as bodies to be objectified and used for pleasure, pleasure that arise from the beauty that the bodies behold. This draws us to form the statement that beauty is a powerful means of objectification that every woman aims to attain in order to consequently attain acceptance and approval from the patriarchal society. The society that set up the vague standard of beauty based on satisfaction of sexual drives. Here, women constantly seek to be the center of attention and inevitably the medium of erection.
In Velvet Goldmine we see, quite explicitly, how characters like Brian Slade (Jonathan Rhys Meyers) and Arthur Stuart (Christian Bale) actively adopt queer characteristics and mannerisms in an attempt to define themselves. This is done a few ways within the film such as through costuming, makeup, movement and so forth. These techniques come together to contextualise concepts of queerness and become a means by which audiences can track the trajectory of the story and the characters’ evolution into an identity in which they feel most comfortable. Velvet Goldmine maintains a steady spotlight on the spectacle and performance of the human body, particularly that of the cultural icon, which is no surprise as Todd Haynes’s films have often concerned themselves with the difficult relationship between the young body, the adult body and the cinematic body.
Therefore, gender brings is the action through which what it names is brought into being; masculinity or feminism. It is the language that constitutes and construct gender identities meaning gender comes after language. The extent to which a person performs the gender determine how much real a gender is. An outside gendered self or a self-preceding isn’t there; gender identity is not necessarily constructed by “I “or “we”. Social conventions enactments which is due to our retrospective reality results in subjectivity characterised by self-willingness and independence as contended by Butler. From this we learn the prerogative nature of gender identity, is determined by the situation in which one is in like society, contact etc. therefore certain social positions can potentially produce a privileged
Gender, on the other hand, refers to the sociological differences between male and female. This teaches males and females to behave in various ways due to socialisation (Browne, 1998). Example: masculinity and femininity. Girls are supposed to show their femininity by being non-competitive, sensitive, dependent, attractive and placid. If and when some girls don’t succeed in keeping this image, they will be referred to as a tomboy.