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Violence can either be a physical force that is rough or hurts, or an exertion of power against laws or rights that is unwanted or unjust. This means that violence does not necessarily have to be the physical type that we normally think about. The oppression caused by Trujillo is also violence, even though it is not always physical. A significant amount of violence occurs due to Trujillo’s

Gender can be defined as “sex roles” which are conditions that one considers to be for men or women. People tends to mistake it with sex or thinks that they are both the same. We discussed about the patterns of gender which how the authors of The Kaleidoscope of Gender describes it as “regularized, prepackaged ways of thinking, feeling, and acting” (Spade and Valentino,2017). It becomes an identity for us. We believe that there is and can only be two genders, being masculine for men and feminine for women. These roles has been forced onto us since birth: blue for boys, and pink for girls. You can see the roles being push onto a person throughout one’s life, but we don’t notice it since it’s “normal” to us.

In Octavia Butler’s Dawn the idea of gender is deconstructed and reformed from the typical human’s definition. Often people do not consider the role of gender in society today. Usually the first thing one notices when meeting someone new is their gender or their presumed gender. However, there becomes a problem when the person whose gender we perceived identifies as a different gender. Butler forces the reader to examine how they judge and perceive gender. While the ooloi are actually “its” their personalities seem to imply a certain gender. The transgender community often brings up this issue because these assumptions of gender based on our judgments of what defines a male and what defines a female can skew how a transgender person is treated and addressed. In Chapter One of Gender Through the Prism of Difference by Anne Fausto-Sterling, the idea of expanding the number of genders based on one’s biological differences is examined through the five sexes theory. By now the concept of gender being defined solely by one’s biology has mostly been left in the past but the question remains of how do we truly define gender? How does being outside of the social norms that Michael Warner talks about cause us to feel shame when discussing our gender and our perceptions of gender? In this essay, I will argue that preconceived notions of gender create shame when a person’s own perception of their gender does not fit the social norms. This stigma around the limited and strict definitions

Claire E. Sterk 's article Tricking and Tripping: Fieldwork on Prostitution in Era of AIDS ' published by Social Change Press in 2000 takes into account the patterns and procedures that anthropologists take into practice during fieldwork. She provides some useful insights and learnt lessons during her studies with prostitutes. She also provides a close and intimate account of their lives and mental state in their own words. Her findings are substantiated with proper examples in the accounts of the daily lives of these women. Unlike most student’s expectation of fieldwork as a leisure activity at some serene place, Sterk observes the pain associated with the lifestyle and brings into light some important patterns and procedures that anthropologists must consider while interviewing a research group.

In almost every culture, machismo (or patriarchy) exists. Women are considered to be inferior and are treated as if they were objects. It is fair to assume that all women have or will face abuse or oppression for the mere fact that they are women. In Honduras, machismo is the backbone of society. In the book Don 't Be Afraid Gringo, Elvia Alvarado tells the story of the life of the Honduran campesinos (peasants) in the context of the military government of Osvaldo López Arellano and the installation of counterrevolutionary military bases between 1972 and 1975. The campesina women are expected to be servants for the men and provide for all of their children. If women dare to break away from these norms, they are denounced as a whore and

Before discussing any of the above topics it is important to understand the following vocabulary, since they will be used throughout the paper and misunderstanding of such terms can originate confusion or inadequate conclusions and ideas towards the material discussed in this paper. The term definitions for this paper are obtained from Susan Stryker 's book, Transgender History (Stryker, 2008). The reason

Oftentime men can be seen controlling women throughout the novel. In a patriarchal society, this is customary to a certain extent. However, many of the men in the novel go so far as to abuse women as objects to relieve their sexual needs. Trujillo himself is one of the worst offenders. He becomes infatuated with

Sex trafficking or servitude is the abuse of ladies or any individuals , inside national or crosswise over global borders, for the motivations behind constrained sex work. Business sexual abuse incorporates obscenity, prostitution and sex trafficking of ladies and young ladies, and is described by the misuse of an individual in return for cash. Based on “Inside the Lives of American Sex Slaves” Some sex trafficking is very distinctive, for example, road prostitution. Be that as it may, numerous trafficking sufferers stay inconspicuous, working out of massage stores in rural neighborhoods, along with street prostitutes, where 75% are selling themselves because they are working for a pimp.

Judith Butler (Gender Trouble, 1990) argues that rather than sex determining gender-gender determines sex. Sex is shaped by gender discourses which give us scripts to perform according to whether we are biologically classed as male or female. The continual performance of these scripts on a daily basis is what makes us male or female. The classic example of this is the third sex, yes, the third sex and that is the transgender( born male in a female’s body or

In “Transgender People of Color at the Center: Conceptualizing a New Intersectional Model,” Kylan Mattias de Vries explores the “link (between) multifaceted social positions to institutional and structural inequalities” (21). More specifically, the author hypothesizes that the trans population experiences gender as intersectional, along with “race, class and sexuality” (4).

Prosser (1998) enters the gender-identity conversation with a rather counter-intuitive project. At a time when poststructuralism is busily deconstructing the sex/gender linkage in ways that transcend the materiality of the subject, Prosser wants to bring the “ontological” trans body back into the dialogue by charting the arc of the changing body within transgender narratives. Only by mapping these transitions in this frame can he describe a complex transsexual experience that breaks free from the political binaries used by essentialists and poststructuralists, such as “literal/deliteralizing, subversive/hegemonic” (16). If the former has been guilty of a dogmatic reliance on a narrow understanding of biology to describe transsexuals, Prosser argues, then the former is equally guilty of deconstructing gender to the point of reducing the material body to an inconvenient concept (13).

Prostitution, as stated by Flemming, is known as a form of sexual activity, a kind of sexual style or category, and a form of economic activity, a way of making a living through the provisions of certain services, by behaving in accordance with, or falling into such a category (39). This definition, though, is controversial. While conducting research for this project, we found that most topics regarding prostitution and its affiliates were controversial. Each author gave a differing interpretation for the same data. Due to this, our project centered on the female prostitutes, even though there is evidence of male prostitutes.

Argued in Eckert and McConnell-Ginet (2003:15), living up to our gender is learning through a life-long process of socialization. Further supported in Kulick and Schieffelin (2006:352), one’s gender emerges over a lifetime through interactive process in which one accepts, rejects, or modifies the cultural and gender norms they are socialized in. These two arguments supported the idea of this essay’s research question in which cultural and social factors do contribute to gendering an individual, and in turn implicating the creation of a boundary that exclude transgenders from the society.

This classification is constructed by discourse with the objective of recreating hegemonic paradigms and perpetuating current power relations. Defining Women and Men as universal categories disguises the interests it serves. Therefore, anything that is defined as natural or universal should be studied critically. She writes, “Signification is not a founding act, but rather a regulated process of repetition that both conceals itself and enforces its rules precisely through the production of substantializing effects” (185). The assumption that there is a pre-discursive body with a pre-determined sexuality and gender sustains oppression against subjugated and marginalized subjects. Disconnected from the body, she suggests, gender can include more than two versions. The analysis of these concepts--or deconstruction-- provides tools to the socially oppressed to fight against the existent social

Perhaps it would have been a different situation, if they were actually women who are acting and thinking like men. According to travesties, being of the primary gender (biologically male), thinking and behaving like women is unacceptable because it downgrades one’s gender status. On the contrary, being biologically female, behaving and thinking like men is upgrading and heroic. In this sense, being like a girl has been a challenge since childhood for travestis. They always feared that people would find out and shame them in the society. While peculiarly following their unimpressive path in the society, of desiring women and experiencing sex, travesti subjectivity is generated out of their apprehensive relationships with their untrustworthy boyfriends. Within this subjectivity, travestis’ efforts to show themselves within the normal boundaries of the Brazilian society strengthen the gender binary. In their relations with their boyfriends, they act like nothing else other than females. Similarly, in their profession, they play the role of a female or male depending on the demands of the situation by swapping between the binary gender roles. Travesti subjectivity comes into the limelight with normative gender binary