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Cultural diversity addressed in the classroom
Social media and self - esteem
Cultural diversity addressed in the classroom
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Butler believes that human norms single out people who do not fit into these circumstances. This is discrimination and a form of bullying. People who are lesbian, gay, bisexual, transgender, etc. do not fit cultural norms which leads to them being singled out and harassed. Sara Ahmed would agree with Butler on the idea that human norms single out those who are different. Ahmed wrote an article called “Shame Before Others” in which she explains the meaning behind shame, guilt, grief, and pride. Ahmed believes, “...shame feels like an exposure - another sees what I have done that is bad and hence shameful - but it also involves an attempt to hide, a hiding that requires the subject turn away from the other and towards itself” (Ahmed 103). We …show more content…
She says, “To counter oppression requires that one understand that lives are supported and maintained differentially, that there are radically different ways in which human physical vulnerability is distributed across the globe” (Butler 24). We do not live in a healthy society. A healthy society supports all of the people who live under the society. No one should feel like they do not belong in a society because there should not be a distinct standard of the people whom live in a society. Butler feels that “certain lives are not considered lives at all, they cannot be humanized; they fit no dominant frame for the human, and their dehumanization occurs first, at this level” (Butler 25). Ocean believes that we are alike, “Human beings spinning on blackness” (“Frank Ocean”). He agrees with Butler that we all should not fit into a dominant frame for humans. We should all join together as a variety of different individuals. I agree with Butler, dehumanization begins when a person does not fit a cultural frame for a society. Society tries to mold us all into the perfect reproducing, law-abiding citizens. When we do not abide by these terms, we cannot live worry free in this society. We are singled out which brings upon shame and guilt within ourselves. Ahmed says, “…the transference of bad feeling to the subject in shame is only temporary, as the ‘transference’ can become evidence of the restoration of an identity of which we can be proud” (Ahmed 109). I think Ahmed is trying to say that shame is only a temporary feeling. You will not experience this feeling for a long period of time once you reveal whatever it is that is causing you the shame, then you will feel relief and pride within
One researcher, J. P. Grump, found that the most profound shame results from the destruction of your subjectivity when ‘what you need, what you desire, and what you feel are of complete and utter insignificance.
Shame and guilt are often used interchangeably as they are often perceived to be the same or eerily similar. Yet shame is more associated with feelings of poor personal character and guilt is associated with what a person’s character does. Studies have shown that shame rather than guilt is a significant risk factor for the onset and maintenance of mental health difficulties and it has been further theorized that guilt is actually an adaptive response in which movement from shame to guilt represents a stage of mental health recovery (Dyer, et al., 2017). Though shame over particular events in the moment are not uncommon due to humanities imperfect nature, the problem resides in lack of shame resolution. May (2007) exemplifies this in that the
It leaves the readers in an awe of silence as they deliberate and take in the powerful message of Kindred. Octavia Butler extablishes the site of trauma as adaptation and the cause as the inhumane act of slavery. Butler led her audience to question the equality not only of the past, but also the present. Developing and critically thinking about the world around us is the message that Butler wanted to convey. Are black people really free? Have blacks gained all the right that are reserved to them by constitutional law? Those answers are to be decided by each individual, but in the words of Jesse Williams, “the burdened of the brutalized is not to comfort the bystander. If you have no interest in the equal rights for black people, then do not make suggestions for those who do. Sit down.”
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...
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...
Butler effectively places the Oankali biology, culture, and way of life as the norm, through Lilith 's need, as well as the other 's, to accept them in order to survive, in turn constructing the humans as the marginal demographic. Butler 's decision to make humans abnormal helps the reader call into question what we deem as human characteristics and human nature, because we begin to see how we both align and separate ourselves from each other based upon biology and
... majority of the Black people to the atrocities, injustices and inequalities of their white masters, against which they make no organized protest at all, so she agrees with the reality that the next generations follow almost the same ways observed and adopted by the majority of their ancestors. It is therefore she is of the opinion that the Black people have accepted the slavery and atrocities as their fate. However, Butler’s comments, made through the mouth of her protagonist, serve as half truth in contemporary era, as the modern times witness the movements of liberty and freedom from the exploitations of the Blacks at the hands of the Whites. Somehow, it is also a reality that an overwhelming majority of the Blacks still look under the control and submission of the White population.
There are many aspects that can lead to tragedy in texts, shame can be a strong aspect however there are others that can be just as dramatic as an aspect for a tragedy to take place. In this essay I will be looking at the effects of shame and other aspects of tragedies.
It leaves the readers in an awe of silence as they deliberate and take in the powerful message of Kindred. Octavia Butler extablishes the site of trauma as adaptation and the cause as the inhumane act of slavery. Butler leads her audience to question the equality not only in the past, but also in the present. Developing and Critically thinking about the world around us is the message that Butler is wanted to convey. Are black people really free? Have blacks gained all the right that blacks are reserved to by constitutional law? The answers are up to the individual, but in the words of Jesse Williams, “the burdened of the is not to comfort the bystander. If you have no intrest in the equal rights for black people, then do not make suggestion for those who do. Sit down.”
Discrimination has always been prominent in mainstream society. Judgments are quickly formed based on one’s race, class, or gender. The idea that an individual’s self-worth is measured by their ethnicity or sexual preference has impacted the lives of many Americans. During the early colonial period, a social hierarchy was established with white landowners at the top and African-American slaves at the bottom. As equality movements have transpired, victims of discrimination have varied. In the late 1980’s when Paris is Burning was filmed, gay rights were still controversial in society. The lack of acceptance in conventional society created hardships in the lives of transgender women and gay men.
Samuels, E. 2002. Critical Divides: Judith Butler's Body Theory and the Question of Disability in NWSA Journal, Vol. 14, No. 3, Feminist Disability Studies, 2002, pp. 58-76. The Johns Hopkins University Press.
Guilt is the personal remorse an individual has over an undesirable behavior and is usually seen in individualistic cultures. Shame is the personal remorse an individual has over a negative behavior that has brought a bad reflection onto a group of people that the individual belongs to. Guilt is seen towards the end of the movie when Walt is confessing his sins to the priest and explains how he feels guilty for not being able to have a great relationship with his sons because he didn’t know how to. He puts all the blame on himself and none on the fact that his sons are superficial and selfish and only care about themselves. In the Hmong community, we see shame occur within the Lor family after Thao tries to steal Walt’s Ford Gran Torino. His family is ashamed of what he has done because he has made them all look bad and they want Thao to work for Walt to pay off his debt. Thao’s bad decision has effected not just him, but his entire family. Whenever someone engages in an activity that may make him or her feel guilt or shame, they attempt to save face. Saving face means not being publically revealed for the immoral behavior a person participated in. The Lor family feels that they can “save face” if Thao is able to work off his debt for
Shame is like a dark shadow that follows us around, making us second guess what we are about to do, and always something we refuse to talk about. As Brown puts it, shame “derives its power from being unspeakable.” If we recognize our shame and speak about it, it’s like shining a flashlight on it; it dies. This is why vulnerability and shame go hand in hand. We must embrace our vulnerability in order to talk about shame, and once we talk about shame and release ourselves from its bonds, we can fully feel vulnerable and use that vulnerability to find courage and dare greatly. In order to reach this level of wholeheartedness, we must “mind the gap,” as Brown says, between where we are and where we want to end up. We must be conscious of our practiced values and the space between those and our aspirational values, what Brown calls the “disengagement divide.” We have to keep our aspirations achievable, or disengagement is inevitable. Minding this gap is quite a daring strategy, and one that requires us to embrace our own vulnerability as well as cultivate shame resilience. Accomplishing our goals is not impossible if we simply cultivate the courage to dare to take action. We can’t let this culture of “never enough” get in our way, and we have to use our vulnerability and shame resilience to take that step over the
...it is always or only symptomatic of a self-inflicted homophobia. Indeed, a Foucaultian perspective might argue that the affirmation of “homosexuality” is itself an extension of a homophobic discourse." (320/121) As we can see, Judith Butler believes that resistance to identity is a means of resisting power from the outside. Her revision of Foucault comes about as a means to do this as Foucault's notions of power leave no room for resistance from the outside.
When one hears the words “LGBT” and “Homosexuality” it often conjures up a mental picture of people fighting for their rights, which were unjustly taken away or even the social emergence of gay culture in the world in the 1980s and the discovery of AIDS. However, many people do not know that the history of LGBT people stretches as far back in humanity’s history, and continues in this day and age. Nevertheless, the LGBT community today faces much discrimination and adversity. Many think the problem lies within society itself, and often enough that may be the case. Society holds preconceptions and prejudice of the LGBT community, though not always due to actual hatred of the LGBT community, but rather through lack of knowledge and poor media portrayal.