Informative Constitution

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

To a certain degree, seeing how these matters have progressed since the 1960s gives a good vantage to predicting where they will go in the future. In conclusion, I will look at the future of change on these matters, by examining what seems to be the "avant garde" regarding matters of sex and gender, the phenomenon of transsexualism. I hope an examination of transsexualism will point out some of the contradictions that still continue to exist in American ideas about matters of sex.

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

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

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.

We are bound by certain guidelines that we are forced to follow that were put into place before we were born. These guidelines are determined by our gender, which is in turn determined by our sexual reproductive organs. Firstly, in this essay I will be looking at some scenes from the film ‘American Beauty’ and discussing how the main characters, Lester Burnham and Carolyn Burnham interact with the gender binary/structure and how it has affected their life. Secondly, I will look at how some of the characters negotiate their identity in the film and some are not successful in doing so, Fourthly, I will be discussing how some characters act in a subversive manner, and how some are hiding their true self because they believe that is what is

This book features a collection of Judith Butler’s essays and her primary intention with this collection is to “focus on the question of what it might mean to undo restrictive normative conceptions of sexual and gendered life” (12). These essays look at the construction of gender and the way certain conceptions of it are normalized and reproduced in potentially harmful and limiting ways. Butler uses a feminist poststructural framework to critique the normalizing/marginalizing views of gender that exist because the “terms that make up one’s own gender are, from the start, out-side oneself, beyond oneself in a sociality that has no single author (and that radically

Judith Butler questions the belief that behaviors of either sex are natural. She proposes a rather radical theory that gender is performative and that sex is constructed. When gender is being performed, it means that someone would take on a role, acting in such a way that gives society the idea of their gender and constructs part of their identity. To be performative means that we produce a series of effects.Gender is constructed and is not in any way connected ‘naturally’ to sex.

In this essay I discuss that "doing gender means creating differences between girls and boys and women and men...." (West & Zimmerman 2002:13) I am concentrating on the female perspective, how societyputs forth expectations of what is 'natural' or biological even though, in some cases, it can be quite demeaning and degrading. I am using some examples from the local media and also a few childhoodexperiences that have helped me to now strongly suspect that the quote from Simone Beauvoir (1972) "One is not born a woman, but rather becomes one" most likely has quite a bit of truth to it.

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

Many men would ignore the women so the women started to give other women a try to see how they would accept it. The queer theory doesn’t establish who we are and what gender someone has to like. There are no rules saying that a man has to be with a female. Someone could be basis about another peoples gender and they don’t have to treat them harsh and they don’t have to criticize them about their gender. Many people have blamed the feminist theory for the Judith Butler says that identity politics critiques the basis on gender for example “Butler thus eschews identity politics in favor of a new, coalitional feminism that critiques the basis of identity and gender”(Butler) they are in favor of the new coalitional feminism. She begins her critique of identity by challenging her readers about the distinctions between gender and sex. She also says that gender is constructed culturally . Both gender and sex are made at the same time. Judith Butler examines the aspects very well on a man and women. The attitudes toward gay and lesbians have changed now in a positive way rather than a negative way. Now people treat them with respect and don’t treat them as

Gender is defined in Undoing Gender in an act of improvising within a scene of constraint, where one that is always within a social context, and never outside of the ideology. Butler expresses that Undoing Gender expresses an understanding of how “restrictively normative conceptions of sexual and gendered life” might be undone. She stresses throughout the reading that this process of undoing is not something that is negative or

Her essay deals with the conceptual presence of gender within society that functions as the primary element in expected behavioral roles. Drawing upon previous philosophic and psychoanalytic thought, Butler espouses a theory rooted in the concept of social agents that "constitute social reality through language, gesture, and all matter of symbolic social sign." (Butler 270) Butler asserts that gender is not based on an internal identity or self-definition, but rather on perceptory, reflective notions of performances. Gender itself, in its unstable temporality, is defined by Butler to be "an identity instituted through a stylized repetition of acts"--an ephemeral performance from which social constructs are formed. (Butler 270) In this analysis, Butler establishes the notion of gender as an abstracted, mass perception which is rendered concrete by the fact of its common acceptance. It is a shared reality of the public, it's existence is a consequence of society's mutual acknowledgment. In this light, Butler describes the concept as being purely temporal--the appearance and perception of gender constitutes its reality. As a result, the examination of gender construction is the examination of its performative, perception-based manifestation. Upon breaching the collective assumption of the actuality of gender, its mutual acceptability is undermined, rendered unstable, and therefore, non-existent.

“Performative utterances do not describe but perform the action they designate” (Culler 96), and the repetitive assertions from the white man placed upon the black man results in him being inferior. The white man’s performativity about Butler’s idea of gender trouble, that gender, sexuality and biological makeup are not correlated. It also refers to oppressions of genders that do not fit the norm of society. For Butler gender acts “as a strategy for survival within compulsory systems, gender is performative with

Juliet Mitchell concurs with Butler's view in her critique; Psycho-analysis and Feminism (1974), where she attempts to show that "gender is constructed rather than biologically necessitated" and sees importance be place upon identifying the "precise developmental moments of that construction in the history of gendered subjects." This is similar to Butlers demand for a genealogical inquiry into gender construction. Butler draws on Jean Paul Sartre's essentialism; "existence precedes essence", and Simone de Beauvoir's concept that "One is not born, but rather becomes a woman." Judith Sargent Murray argues that when born we are "tabula rasa"; a blank slate, therefore concurs with the idea that one is not born a woman; our gender is constructed. Donna Haraway adopts Murray's concept later, suggesting we rid of our cultural baggage and accept our identity's as hybrid. In her feminist discourse Butler maintains this idea that a sense of `womanness' is not prescribed at birth, but is in fact constructed by society through experience and life. Gender is not something you are but something you do; "gender, sexuality and the self do not exist before they are performed in a social context." Butler's `Gender Trouble' seeks to discover, however if there is "some commonality among "women."..independent of their subordination by hegemonic, masculinist cultures?" Butler questions if there are, perhaps certain natural elements that are "specifically