A strong force to perpetuate this binary is the economic interest that are embedded in the gendering of society. This narrative creates a form of consent, when norms get perpetuated instead of resisting the formations of gender. Nonetheless, Bio-power is an indispensable element in the development of capitalism, which has sustained through controlling sexuality; “the controlled insertion of bodies into the machinery of production and the adjustment of the phenomena of population to economic processes” (141). Through a capitalist lens, normalizing sexuality in order to internalize happiness has been framed with the association of marriage and family. These dominant symbols create a sense of happiness for society, because it brings about economic
Through my experiences with people of many backgrounds, as well as my education, I have learned to separate the idea of sex and gender. I still maintain certain traditional views regarding gender, however I’ve come to the realization that the social constructs of men and women are not, and should not, be as rigid. In my opinion, I have acknowledged that there are differences between ‘men’ and ‘women’, however these differences should be used to uplift one another, rather than to tear the other gender apart. For example, a family unit in which the man decides to take on the responsibilities of the
As Lorber explores in her essay “Night to His Day”: The Social Construction of Gender, “most people find it hard to believe that gender is constantly created and re-created out of human interaction, out of social life, and is the texture and order of that social life” (Lorber 1). This article was very intriguing because I thought of my gender as my sex but they are not the same. Lorber has tried to prove that gender has a different meaning that what is usually perceived of through ordinary connotation. Gender is the “role” we are given, or the role we give to ourselves. Throughout the article it is obvious that we are to act appropriately according to the norms and society has power over us to make us conform. As a member of a gender
The Traffic in Women: The “Political economy” of sex by Gayle Rubin is an exploration of the origin of women’s oppression. Rubin’s main objective is to arrive at a more fully developed definition of the sex/gender system, otherwise referred to as “mode of reproduction” and/or “patriarchy”. She further develops her definition through the analysis of the work of Levi-Strauss and Freud from a marxist perspective. Rubin provides the following preliminary definition of the sex/gender system “A set of arrangements by which a society transforms biological sexuality into products of human activity, and in which these transformed sexual needs are satisfied.” (159) She attempts to add to her definition of the sex/gender system through the analysis of the overlapping work of Claude Levi- Strauss and Sigmund Freud. Despite implications with their work, Rubin believes that both Levi-Strauss and Freud provide conceptual tools in describing the sex/gender system. Rubin looks at a Marxist analysis of sex oppression, as well as, Engels theory of society which integrates both sex and sexuality. Furthermore she incorporates aspects of each theory addressed into her own working definition of the sex/gender system. By shifting between Marxist, structuralist and psychoanalyst explanations of sex oppression, Rubin is able to construct a multi-dimensional definition of the sex/gender system that is not only inclusive but also provides a basis of which to build from.
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
Marriage – a beautiful life-long commitment that is supposed to be with one person, unless you live in a completely encouraged polygamist society. In More’s Utopia, marriage is quite common and considered a very serious ordeal, but in Montaigne’s land of the Cannibals in Brazil, marriage is not just a sacred vow but a symbol of power and valor based on the amount of wives a man possesses. Should marriage be one man and one woman, or should it be one man with multiple women who encourage their husbands to obtain more? In this paper I argue that the system of marriage in Utopia outshines the practice of marriage in the land of the Cannibals because of Utopia’s practice of the true purpose of marriage and equality.
Human sexuality is defined as the capability of individuals to experience their sexuality and be able to express themselves as sexual beings (Hyde & DeLameck, 2006). Our interest in this topic is because with time, there has been a change in rules that control human sexual behaviour. The status quo in our contemporary society is much different as compared to an earlier state of conditions, and the change has, as a result, brought the evolvement in human sexuality. People 's view on virginity has changed greatly with a decrease of importance in regards to its preservation. Sexuality is essential to the economic, cultural, social and political organization of society or country. Our sexuality plays a fundamental role in all our lives regardless of age, sex or race. It forms a basic part of our personality and the decisions we make in what we do. One’s sexuality also consumes much of their time through behaviour or thoughts; at times every aspect of our lives seems to revolve around our sexuality. Studying sexuality is very important since human sexuality majorly contributes to social as well as personal problems. A lingering question concerning this topic is to what extent is virginity determined by the status quo and the rules that control human behaviour?
Throughout history, definitions of sexuality within a culture are created and then changed time after time. During these changes, we have seen the impact and power one individual or group can have over others. In the Late Nineteenth Century into the Early Twentieth Century, we see multiple groups of people and or authorities taking control over the idea of sex and how they believe society is being impacted by sex. At this point in time, society had groups of people who believed they had the power to control how society as whole viewed and acted upon sex. Those particular groups and ideas changed many lives and the overall definition of sexuality within that culture.
Adrienne Rich also speak compulsory heterosexuality in her work, Compulsory Heterosexuality and Lesbian Existence. Compulsory heterosexuality as discussed by Rich is how we view heterosexuality as a part of institution of capitalism that maintains power through the ideas of heterosexuality being acceptable to society and how we do not allow for differences in the binary system. As Rich states, “the failure to examine heterosexuality as an institution is like failing to admit that the economic system called capitalism or the caste system of racism is maintained by a variety of forces, including both physical violence and false consciousness” (Rich, 135). Meaning that we understand how heterosexuality is maintained by our capitalism system just as we understand oppression of classism, racism, and gender differences. Heterosexuality becomes institutionalized by maintaining through the normalization of forcing us to believe in the capitalism
He states that “bio-power was without question an indispensable element in the development of capitalism” (pg.141). This is a good example of how capitalism disciplines bodies in order to gain control and capital which, in turn, allows capitalist entities to obtain power and/or profit. Bio-power can also be linked to “sexuality”. Sexuality is also used as a way to control people in society, especially when it comes to women. The focus here is on negative notions as they connect to women’s hysteria and fetishism. Sexuality is being used to influence people’s choices because “sexuality” does not have boundaries. However, to include the body when it comes to “sexuality” is a way to discipline the body; this is a form of controlling relationships that people have with one
In today's society, many are looking for the number of owned devices as an example of their success and pure happiness. From young kids to matured adults an ongoing cycle of needing materials has taken great importance as if it is a necessity to continue living. However the demand for such things has corrupt the definition of pure happiness. If one lives in communism they will ultimately not know the true meaning of pure happiness. This is what comes with the communism lifestyle. Steering away from the communism crowd is the key to happiness.
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
Michel Foucault was a French philosopher, historian, social theorist, philologist and literary critic whose work had a tremendous impact on several disciplines. He was not a sociologist by training, but he worked diligently on sociological issues and otherwise had significant influence on the work of other sociologists. One of his most famous works is the The History of Sexuality, in which he examines the emergence of "sexuality" as a discursive object and separate sphere of life. According to Foucault, the idea that everyone has a sexuality is relatively a recent development in the West. In Volume 1, Foucault discusses the relationship between sex and power in a historical context. He states that the ways in which humans think about sexuality is primarily shaped by the "repressive hypothesis," which claims that Western society had suppressed sexuality from the 17th to the mid-20th century, and this was due to the rise of capitalism and the bourgeois society. There are several key concepts in this book that will be discussed in this paper include repressive hypothesis, sexuality, power, and discourse. This paper will seek to show the ways in which sexuality is a discursive object, and how sexuality was linked to power throughout history.
The Sociological Imagination was a term that was first coined by sociologist C. Wright Mills. It could be said that definition of The Sociological Imagination is having the ability to look beyond personal experience and realise that society is shaped by the cross over between biography and history. Mills thought that everyone in society had the capability to think sociologically and that this was essential to gain a deeper understanding of both their society, and their current circumstance. This approach contradicts a more readily adopted approach by the public that sociologists call “The common sense approach”. The common sense approach is a collection of knowledge that has been acquired through little scientific merit, such as: personal experience, gossip or anecdotal evidence. This essay will discuss and explain the difference between the Sociological Imagination and Common-Sense explanations through the use of examples to explain the topic of sexuality.
Xi Break fatal union of productivity and destruction, liberty and repression.rational for continued acceptance of domination, scarcity artificially perpetuated. Strengthened by even more efficient forms of social control: very forces that rendered society capable of pacifying struggle for existence served to repress in the individuals the need for such liberation. High standards of living reconcile people with their life and rulers + social engineering of the soul and science of human relations provide libidinal cathexis. Xii Scientific managment of instinctual needs has become a vital factor in the reproduction of the system: merchandise which has to be bought and used is made into objects of the libido; national
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