She also states that transgender people are adding a new perspective to the narrative of gender that is why “non-transgender people, from religious conservatives to anti-trans feminists, may see transsexual identities as a threat to their own sense of identity” (Ladin, 2015). I imagine Ladin had in mind Germaine Greer, a renowned feminist when she wrote her article, Greer stated that “a post-operative transgender woman ‘can’t be a woman’” (Saul, 2015).
Nevertheless, comments of this kind challenge us to explore if the constructed definition of what it is to be a woman, or a man, is more relevant than being human. It also gives society an opportunity to reframe our questions to create more inclusive, compassionate and non-judgmental
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Here, Butler proposes a broader look to gender; perhaps, the act of “becoming” has no end. That radical way of looking at gender expression is profoundly liberating, because then, we can contemplate the idea of becoming many things without having to name it. Femininity, at its core, is constructed through patriarchal ideas and society place femininity at a lower level of importance than man. Therefore, the redefinition of gender expression is far more than necessary to reconstruct how we want to be seen. The transgender women’s narrative is about recognition, a claim to be seen and heard. I see in their stories characteristics that I recognize in me or that I aspire to be: courage, resilience, curiosity, possibilities, beauty, depth, and respect for themselves; in the midst of struggle, pain, fear, and confusion. Janet Mock writes, “Self-definition and self-determination is about the many varied decisions that we make to compose and journey toward ourselves, about the audacity and strength to proclaim, create, and evolve into who we know ourselves to be” (p.172). The increasing participation of transgender women in social and mass media communications has the potential to help all of us to reconnect with our internal voice. When we see transgender women, fiercely, not conforming with their imposed identity, and managing to accept their own womanhood, they bring us all an opportunity to
In Susan Stryker’s (De)Subjugated Knowledges, she culminates a history of academic attention to transgender studies; tracking the field’s movement from abnormal psychology to its contemporary form of self-analysis and discourse (by which I mean that rather than being discussed by those outside of the trans community, transgender voices are now leading their own academic discussions). At a basic level, Stryker defines transgender studies as that which:
What does it mean to be a woman or man? Whether we a man or a woman, in today’s society it is not determined just by our sex organs. Our gender includes a complex mix of beliefs, behaviors, and characteristics. How do you act, talk, and behave like a woman or man? Are you feminine or masculine, both, or neither? These are questions that help us get to the core of our gender and gender identity. Gender identity is how we feel about and express our gender and gender roles: clothing, behavior, and personal appearance. It is a feeling that we have as early as age two or three. In the article, “Becoming Members of Society: Learning the Social Meaning of Gender,” the author, Aaron Devor, is trying to persuade his readers that gender shapes how we behave because of the expectation from us and relate to one another. He does this by using an educational approach, describing gender stereotypes, and making cultural references. He gets readers to reflect on how “Children’s developing concepts of themselves as individuals are necessarily bound up …to understand the expectations of the society which they are a part of” (389). Growing up, from being a child to an adult is where most of us try to find ourselves. We tend to struggle during this transition period, people around us tell us what to be and not to be, Jamaica Kincaidt in her short story, “Girl” tells just that, the setting is presented as a set of life instructions to a girl by her mother to live properly. The mother soberly
In her book “Gender Outlaw: On Men, Woman, and the Rest of us,” Kate Bornstein goes over a lot of the major issues regarding gender awareness and identity politics. She talks about the ideas of labeling ones self, understanding gender differences, how people view laws, behaviors, and the medical and scientific privilege that make transitioning challenging for a lot of people. Bornstein touches on many of the issues today that affect trans people. She includes poetry, pictures, quotes, essays, and a play to raise questions and discuss the idea of gender. This is a great book to introduce and discuss the issues that affect the lives of trans people as they navigate and explore the lines that define gender.
American society today is not any different from the past, except today people are apt to discuss everything publicly on various social media outlets such as Facebook, Twitter, and Instagram just to name a few. Transgender persons happen to be one of those subjects that have become the hot topic of the new normal. Nowadays there are blogs, tweets, and pictures posted online of people’s transition “coming out.” Like the past, society is still tough when it comes to judging each other. Although transgender might not have had a recognized community in the past, it is prevalent that society is becoming more accepting of their community, and aware of issues their community faces. In this essay the names, nouns, or pronouns used will be in accordance to the individual’s preference.
Margaret Wente’s July 2015 Globe and Mail article, “What Women Can Learn From Men” addresses a common phenomenon, the comparison: between men and women. With her article, she hopes to advise women on how they can improve themselves and their lives with simple changes. Furthermore, she wisely chooses to avoid a sexist approach by commending men on their behavioral traits despite her gender. Infact, using logical implications, she portrayed herself as an example rather than offend her audience. Additionally, through evidence, figures, facts and a link, she skillfully supports her theories thus making her article significantly factual and effective. Although Margaret starts by stereotypically generalising men, she depicts some of their great qualities that women can truly learn from. Using different approaches, she portrays women and their thoughts then skillfully explains how they can better themselves by “thinking” like men. Despite how she initially condemned men, she concludes by logically beseeching that man-shaming “has gone far enough” and should stop.
In “Imitation and Gender Insubordination,” Butler ridicules normative cultural expressions and performances and encourages us to resist the power structures which regulate our lives and gender identities. She uses key terms that denote both conformity and ownership to expose the control society has on our way of thinking about gender.
Butler’s overarching idea throughout her essay is that becoming a gender is not done through linguistics but rather action – specific focus to the body. From the beginning of the essay, Butler makes the distinction between gender and sex very clear. Gender is plainly a social construct and the gender you choose to associate with is developed through repeated actions. Sex rather, is anatomic; your internal bodily organs and reproductive systems define it.
Within the news and social media, the increased awareness and conversation about transgender and the fluidity of sexuality has enabled people to better understand and acknowledge those around them. However, there is a cost that comes with the increased awareness; people start to assume and categorize people into what they perceive as a binary system of gender. An example of the issue of categorizing certain traits and behaviors with gender is seen in The New York Times article, “My Daughter is Not Transgender. She’s a Tomboy”. In this article, the writer relays her daughter’s experience of people placing her into the perceived gender guidelines of who she should be based on the clothes she wears and what her interests are. The writer goes on
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.
More and more projects are appearing which attempt to document personal narratives of transgender people. “We should be the ones to write our own story. And we should be talking about the living as well as the dead. We should be offering young trans women just starting to think about themselves as such the hope that they will be able to live long and happy lives” (Thom). Through the newfound accessibility the internet provides, I found a number of new but growing sources of trans oral history available. From personal blogs and video diaries to anthology collections, these resources show actual faces, telling real stories of survival and perseverance. The anecdotes they tell don’t even have to be particularly happy ones; any shared experiences can create a sense of community and camaraderie. For trans teens, having access to people who are struggling with the same obstacles as they are results in the creation of this community, producing the feeling of “I’m not alone”. One specific example I found is called “To Survive on This Shore”, a compilation of photos and interviews of transgender people over the age of fifty. For a teenager who has been told their life expectancy is 23 years, seeing a photo of someone from within their community like 53 year old Charley saying “I am such a whole person now, for going through this. I'm more happy with life,” may just be the encouragement needed to keep them alive. Personal narratives give
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.
‘Gender Trouble: Feminism and the Subversion of Identity’ was written by the philosopher Judith Butler. Butler argues that gender is a kind of improvised performance. Butler’s work is influential in women's studies, feminism, and lesbian and gay studies. Butler's ideas about gender came to be foundational to queer theory and the advancing of dissident sexual practices during the 1990s. Butler starts ‘gender Trouble’ by dismissing feminist theory claims in the past about there only being one, central identity for women.
Nothing speaks louder words regarding the wrong and the cruelty in society as does the poem “I am Trans”. Written by a young transgender woman herself, the poem brings clear view to the kinds of threats those who are transgender face in their day to day lives. Heather (last name not provided) is our coordinator, our author so to speak, while we’re being tugged along line by line of each tragic tale of the wrong done to real transgender individuals. When I say real, I truly do mean the lines provided give the actual stories of those transgender individuals who have been targeted for assault and killed. The poem recounts these events and gives a powerful message in the end about the rights this particular minority requires.
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
In 1990 Judith Butler first published her book Gender Troubles, where she questions gender roles. Butler theorizes that gender, as in male and female, is a type of societal/gender colonialism created to keep people who do not fall within the gender roles from being part of the mainstream society. In her 1999 preface, in which she addresses the impact her book had in the decade since its original publication, Butler expresses the concern she had with the “heterosexual assumption in feminist literary theory (61).” Butler utilizes the works of other feminist philosophers to further demonstrate the inconsistency, and disconnect between fighting for women rights and fighting for human rights. Judith Butler makes an interesting argument on the failure to recognize the spectrum of gender, however, she makes a compelling argument on the use of language perpetuating a patriarchal society.