Bodies That Matter

More so than any other Shakespearean play, Macbeth functions the most vividly as a psychoanalysis of the state of humanity's development of a sense of sexual self. Now, in a time where terms such a transgendered, pansexual, or heteroflexible are integrated into daily conversation as much as articles of political dispute or details of the latest Yankees outing, the play is all the more fascinating because it validates both Shakespeare's breadth of genius and our developing notion of what it means to be a sexual human. The play functions in essence as a looking glass for any age into which one might peer to observe the manner in which we have grown or perhaps not grown; it is an honest reflection of society and socio-sexual prescriptions in all

Gender is a topic that not many people are educated on. When people think of gender, they think of boy and girl, people usually think of a girl having a vagina, and a boy having a penis. Many people have their thoughts on how each sex should behave which would be giving people gender roles, girls should play with Barbie dolls, and boys should play with trucks. There is more to gender than just the vagina and penis, In “Understanding The Complexities of Gender”, Sam Killermann talks about the distinct pieces that also comes with gender, like gender identity, gender expression, and biological sex. When people think of gender, the only part people think of is the biological sex.

Louise Halfe’s “Body Politics” challenges the qualities and behaviour of the idealized feminine woman by contrasting the stereotypical “city woman” with a more masculine “real woman.” The poem’s speaker describes her mother’s opinion of what it means to be a real woman, which is seen through “Mama said.” Throughout the poem, the speaker uses vivid imagery to create a stark contrast between the idealized feminine “city woman” and a “real woman” who does not conform to the feminine gender norm. To begin with, the title of the poem itself can be viewed as an obvious critique of the feminine ideal. By definition a body politic is a group of people “considered as a collective unit” (Merriam-Webster). This is significant because in Butler’s theory, she emphasizes that a person’s gender can vary depending on a given situation, and therefore women cannot be grouped together and defined exclusively by their feminine qualities. Instead, she argues that women should be viewed as individuals capable of possessing both masculine and feminine behaviour. This belief relates directly to the poem’s title, as Halfe is clearly making a statement on the manner in which patriarchal societies expect women to conform to a singular feminine ideal. Moreover, it illustrates how women’s bodies become a political site for the masculinist culture to impose feminine gender on. With consideration to the title’s reference to a homogeneous group of women, it is interesting that stanzas two through four all

Paul B. Preciado advances the intriguing “pleasure of multiplicity” notion in his gender-bending academic text Testo Junkie: “The Unique Pleasure of writing in English, French, Spanish, of wandering from one language to another like being in transit between masculinity, femininity, and transsexuality (Preciado 133). Preciado’s fluidity and liminality open a gateway to discuss “social bodies,” that is, a shift from viewing the human body exclusively as a biological entity to viewing it as an entity dictated by the hegemonic social and cultural practices (Shilling). In a highly socialized space, the human body becomes a ‘social text’ because it is spoken, and hence memorialized, inscribed and archived, by the legal structures of society. As Clarice

Judith Butler’s article on “Performance Acts and Gender Constitution: An Essay in Phenomenology and Feminist Theory,” denotes that gender identity represents a performative accomplishment induced by social taboo and sanction (Butler 520). Even though Butler’s theory on gender performativity has played an influential role in cultural studies and feminist theory, certain areas of philosophy provide significant insight into critical social theory. From the perspective of critical legal thinkers, Butler’s idea of performativity is linked with her views on gender and plays an important role in legality as well as politics. Critical theory in gender performativity presents a social theory to critique and change the society as opposed to the traditional theory. Similarly, critical theory has the objective to explore beyond the surface of social life to unveil the assumptions that limit a proper understanding of how the world functions. The concept of gender performativity instigated by Butler’s book, Gender Trouble, starts by reflecting on the female identity (Fagot 3). In other words, Butler criticizes the critical approaches to feminism that influence the idea of identity politics and the notion of female identity. Similarly, the various approaches seem to ignore the idea that all the various identities come from the effects of repressive regimes and authority as well as the issues raised by the feminists. The concept of gender performativity has a social and cultural obligation

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).

The most recent and current third wave of feminism began in the mid-90’s and has destabilized many past constructs including “universal womanhood,” gender, body, hetreronormativity, and sexuality. A peculiar and important point of the latest wave that

For queer theorists, identity has been constructed through performativity, which is based on the opinion of Judith Butler. Butler (1990, p.25) believed that “ there is no gender identity behind the expression of gender; that identity is performatively constituted by the very ‘expressions’ that are said to be its results.” In other words, there is not any factor to produce the identity, but identity creates itself through performativity. One should imitate and repeat the gender expression again and again according to norms, then the identity will be constituted, which also shows that identity is fluid and constructed. Moreover, Jenkins (2000,2004) stated that a dynamic social process generates identity, so identity is not static but fluid and dynamic.

Judith Butler’s essay, “Performative Acts and Gender Constitution: An Essay in Phenomenology and Feminist Theory” calls for a new way to view sex and gender. Butler argues that “gender identity is a performative accomplishment compelled by social sanction and taboo”. In this case, gender is not constituted by what one is, but rather what one does; the performative acts constitute gender. In other words, gender is not the starting place; it is an identity repeatedly constructed throughout time. Butler is trying to show us a feminist perspective of sex and gender. She attempts to follow Beauvoir’s path in a fight against society norms.

Maggie Nelson’s genre-defying work The Argonauts (2015) embraces instability and complexity in identity through eliciting a parallel between the renewal of the Argo in the Greek Myth “Jason and the Argonauts” and language: “Just as the Argo’s parts may be replaced over time but the boat is still called the Argo, whenever the lover utters the phrase ‘I love you,’ its meaning must be renewed by each us, as ‘the very task of love and of language is to give to one and the same phrase inflections which will be forever new’” (Nelson, 5). The Argo implies continued movement and interior evolution; claiming permanence in the structure would be disingenuous since renovations are necessary to keep the boat afloat—just as claiming stability in ones’ internal conception of identity, especially with regards to gender and sexuality, is problematic and ultimately an injustice to the complexities that lie within each person. However, institutionalized binaries of sex (female/male), gender (woman/man), and sexuality (homo/hetero) fail to provide imperative space in self-exploration and work to suppress the potentialities within these arenas. By developing upon examples in The Argonauts through engaging with the ideas of Judith Butler in Gender Trouble and Performative Acts and Gender Constitution and Eve Sedgwick in The Epistemology of the Closet, these binaries may be revealed as a construction that conceals the operations of oppression within contemporary American culture. After the

In Foucault and Queer Theory Spargo defines queer theory as a nebulous group of cultural criticism and analysis of social power structures relating to sexuality . It is these power structures and aspects of culture that are responsible for the discourse that creates and informs ones understanding of gender, race, and sexuality. However these aspects of identity do not exist separately from one another, but are constructed in tandem throughout history. These layers of identity inform each other in a way that is difficult if not impossible to separate. They do not act independently with an additive effect but intersect constructing their own unique set of experiences and perspectives. In this paper I will be exploring queer theory

I would argue, however, that Lady Macbeth's "unsex me here" speech tends to deconstruct gender categories, unfixing the rigid cultural distinctions as well as attributes which define male and female” (Chamberlain 79).

In her essay, One is Not Born a Woman, Monique Wittig explains, “‘Women’ is not each one of us, but the political and ideological formation which negates ‘women’ (the product of a relation of exploitation). ‘Women’ is there to confuse us, to hide the reality ‘women’ . . . For what makes a woman is a specific social relation to a man, a relation that we call servitude.” Monique Wittig attacks the concept of naturalizing biology and the ‘woman’ category. She believes that the form of a woman’s identity is a product of normal and intrinsic human facts. Thus, her main point is that one is not born a woman but becomes a woman based upon the social constructs of gender and

Judith Butler’s approach in “From Undoing Gender” lets the audience see a different side of opinions regarding gender. Judith’s presence and way of speaking lets us look at things in a way we never had before. She demonstrates her way of thinking, acknowledges other peoples ways of thinking and also goes outside the box in creating her own definition of undergoing gender.

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