Analysis Of Will You Still Love Me Tomorrow? By Arvin Chen

“Although sharply divided, public attitudes toward gays and lesbians are rapidly changing to reflect greater acceptance, with younger generations leading the way” (NORC University of Chicago, 2010, p. 1). This push for international acceptance of the LGBT people could not come any sooner. Lesbians, gays, bisexuals as well as transgender individuals from around the world have almost all experienced some sort of discrimination in their lives. This is why there is such a gap between heterosexual and LGBT people. There are hundreds, if not more, reasons for why some people will not accept LGBT individuals and couples, whether it is religion, family values or simply the fact that some people find LGBT people unnatural. This is why the common sufferings

John D’Emilio’s “Capitalism and Gay Identity” contracts what life was like for gay men and lesbians throughout the 1970s and 1980s. During the 1970s, gay men and lesbians were able to come out freely, and eventually started to get accepted by everyone in society. They were able to express themselves without any regards, and started to become the person they were destined to be. People within the gay community have always expressed tendencies of liking the same sex, but societal norms did not allow them to express themselves. However, during the 1980s, as more people decided to openly come out, it started to take a toll on their identity. Society then started to question the importance of people who were brave enough to come out to the world.

We have all seen the classic television scene, where a happy family consisting of one mother, one father, and two children is hovered around a table or a couch. Although still prominent, this scene is becoming less common nowadays as more families become non-traditional. More families than ever are consisting of one mother and children, one father and children, grandparents and children, and even two mothers or two fathers and children. These households, although not what most people consider a normal household, are becoming more common and regular in today’s society. Homosexual parents and families are indeed different from more traditional families, but not for the worse. This trend is not increasing

Jones observe (2002: 15). In these ways, institutionalized heterosexuality is central to some of the key motivation(s) behind and design of public policy frameworks in the United States. By “institutionalized heterosexuality” I am referring to the set of ideas, institutions and relationships that make the heterosexual family the societal norm, while rendering homosexual/queer families “abnormal” or “deviant” (Ingraham 1999). My queer analysis of social welfare involves examining how sexuality and gender can be rethought and reorganized in economic and social policy frameworks, theories and practices. Throughout the article I examine how heterosexuality is assumed to be the natural basis for defining the family, and by extension, society, both explicitly (by excluding LGBT people from the analysis and by stigmatizing certain individuals as “non-family” or “anti-family”) and implicitly (by assuming that all people are heterosexual, that marriage is a given and exists only between a traditionally-defined man and woman, and that all people fit more or less into traditional gender roles; see Foucault 1978; Fraser and Gordon 1994; Ingraham 1999; Phelan 2001;

It is in the traditional values of family integrity that there are stereotypical views on families of all kinds: single parents, divorced families, families without children, families same sex. Homosexuality, heterosexuality and transgenderism are highly pressured in aspects related to heterosexual marriage such as marriage, childbirth, and the resulting pressures on kinship. At the beginning of the piece.

The people of these communities might live in Canada for generations or the new immigrants, their values and belief are still the base of their diversity. The values and belief are a strong connection among these ethnic group which leads to stigma and discrimination for the vulnerable people of the community like LGBTQ. Sexually minority Asians Canadians may struggle with multiple minority status and may be isolated from both Asian and LGBTQ communities. Non-heterosexual identity, attractions, and behavior are generally unacceptable in many Asian cultures. (opraio, han & Choi, 2008).

Love You Forever by Robert Munsch started out as a song. Munsch made up the lyrics for his wife and two born dead babies. He initially had the lyrics stuck in his head but could not sing the words. Every time he tried Munsch would tear up reminding him of his children that did not live life fully. One day when he was telling a story at the University of Guelph, it occurred to Munsch that he might tell it as a form of story through the song (Robert Munsch). This is how Love You Forever came to be a book and made many people cry. The story is about a mother who truly loves her son with no exceptions. The young child grew older as time passed the stages of life, but the mother still loved him unconditionally. The cycle changes from the mother

For instance, the social dynamics of the Chinese culture are deeply connected to several long-standing traditions that form its basis. The major traditions in this category include Confucian ideology and ancestor worship. From this particular perspective, continuity of family lineage and filial piety are imperative. As such, marriage, as the ultimate goal for intimate relationships is necessary especially for males. This is reflected in the cultural trait identified as ‘Xiao’ which fundamentally denotes filial piety. This tradition obligates children to devote their lives to their parents and family without question. This is especially emphasized for male children who must take care of their parents especially in old age (Chang, 2010). This however creates potential conflict between sons and their parents whereby they must overcome immense pressure in negotiating identification and selection of suitable wives. Furthermore, China has always been a quintessentially collectivistic culture. As such, social institutions and societal needs are considered more crucial than individual needs and traits. This is a unique quality of mate selection when compared to the practice in individualistic societies where individual needs supersede

In her essay titled “Compulsive Heterosexuality and Lesbian Existence,” Adrienne Rich claims that any alternative to heterosexual outcome is discouraged by society. The essay claims that Western tradition has used the heterosexual family model as the basic social

Rather, contemporary civil rights activists must progress as society becomes cognizant of the social construction of sexuality, and as new understandings of sexuality emerge. Indeed, the essentialist myth of gayness propagated by litigators and th¬¬e queer community led to the rapid acceptance of same-sex marriage. This successfully helped same-sex couples develop a plethora of legal rights not previously available to them. On the other hand, gay civil rights activists must not be entrapped by the idea that legal same-sex marriage reflects societal acceptance—or that same-sex marriage was even the initial goal for gay liberationists. Same-sex marriage, though an important political goal, merely assimilated gay Americans into the conservative system that enshrines the private family as the nucleus of love and warmth. Assimilation into a system inherently stacked against gay Americans, however, is not liberation. This raises the paradoxical relationship between gayness and capitalism brought up by D’Emilio. Ironically, capitalism facilitated sexual liberation and the emergence of a gay identity. Yet capitalism economically and personally incentivizes heterosexual relationships, which leads young people to internalize a “heterosexist model of intimacy and personal relationships”. This generational internalization, combined with the capitalistic

We are all shaped by the environments in which we grew up, and our ways of thinking are shaped by the norms of the societies in which we reside. No one can help the inherent biases that are imprinted upon us by our contemporaries and the media of the society that surrounds us. From birth, we hear certain narratives that inevitably leave us with prejudices and expectations based not in fact, but in perception. However, for precisely these reasons, it is critically important to self-examine, and always consider issues within a framework of intersectionality. Manalansan’s reading states that “I explore the ways in which being “gay” and being “Filipino” are continually being shaped by historical events,” but there are many more reasons besides.

Human beings are greatly restricted by sociocultural background. In individuals’ lives, they consciously or unconsciously share sociocultural assumptions about normal behavior and alternatively are restricted to these assumptions, by following the disciplines of their culture, raising their social caste based on social norms, and behaving properly according to their social surroundings. These assumptions about normal behavior contain not only sociocultural expectations of proper behavior, but also sociocultural morality and the law. During individuals’ growth, they pick up these assumptions from family members, schools, peers, public media, or other sources as an important knowledge of their culture and life. However, these assumptions are not absolutely right and can change along with time as well as cultural transformation. Ethan Watters in his essay “The Mega-Marketing of Depression”, mentions his research of the Japanese and other Asian countries’ understanding and acceptance of depression. He wonders why these countries are different from the United States when facing the problem of depression. In “Son”, Andrew Solomon describes his growth as a gay and talks about parental influence on children’s self-acceptance of own identity. And Karen Armstrong in her essay “Homo Religious”, points out that religion in effect is a cultural way that human beings try to understand their life from a transcendent direction. Three authors in their context imply how sociocultural

During the Ming and Qing Dynasties, where masculine beauty and feminine beauty were often interchangeable, where reference to “the passion of the cut sleeve” or “the shared peach” were commonly understood colloquialisms for homosexual relationships, and where same-sex prostitution was preferred or at the very least considered analogous to other-sex relationships. One would not expect by the end of such an age that the Chinese legal code would prohibit consensual same-sex relationships and have such relationships punishable at a higher level than illicit other-sex relationships, there by redefining same-sex sexuality as inherently criminal and defining the roles in that relationship to law. Due to the growth societal conservatism, the

The realization of the homosexuality in the modern western world as a cultural, sexual and a social category has been a result of complex power relations that surround sexuality and gender. The acceptance of homosexuality in the society has met its fair share of resistance and skepticism. The view that homosexuality can be in the same league as heterosexual has led it to be viewed as a normal behavioral and moral standard (Gallagher & Baker, 2006). Inasmuch as the skeptics may not want to accept the existence of homosexuality studies show that the habit is rampant today with many gay people coming out in the open. Of interest is the political acceptance of homosexuality with passing gay rights so that it can be recognized by law. This move has given homosexuals the ability to engage in legal entities like marriage (Gallagher & Baker, 2006).

In the last decade, the issue of homosexuality has been widely discussed and known in Hong Kong. People have more opportunities to approach the word `homosexuality' in their daily life through literatures, movies and occasional news revealing celebrities' homosexual behaviors. Simultaneously there has also been significant growth in commercial venues such as restaurants and bars, catering to gays and lesbians. In short, the social context of Hong Kong and the attitudes gays and lesbians are likely to hold about their sexual orientation are very different from those of previous generations.