In Miqqi Alicia Gilbert’s paper Defeating Bigenderism: Changing Gender Assumption in the Twenty-First Century, Gilbert discusses the problems gender causes—referring to the two gender system currently in place as bigenderism—and offers a radical solution to sexism, heterosexism, homophobia, and transphobia; she recommends completely eradicating gender all together. This solution tends to go too far when another, less extreme option would work quite well.
Gilbert’s definition of bigenderism, simply put, is a system of belief that wholeheartedly embraces the “Rules of Gender” (Gilbert 95). In other words, bigenderism holds that there are two and only two fixed genders assigned at birth and those genders cannot be changed, with no exception.
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Men and women are “correctively” raped, assaulted, or killed for presenting as the “wrong” gender. “[T]he Rules of Gender dictate that there are two and only two genders, and presenting in a given gender means that you have the corresponding sex” (101). Taking that a step further, the corresponding sex means that one shares the heterosexual desires associated with that sex. These assumptions are the reasoning behind the violence that plagues women, minorities, and the LGBT+ community. By presenting oneself as a gender other than that which corresponds to their sex—whether through clothing or mere behaviors—they are in essence misrepresenting themselves and attempting to confuse the people they interact with. According to Gilbert, “the physical mannerisms frequently presented by a sissy, that is, an effeminate male, must . . . elicit some sexual response programmed by the bigender rules” (101). This hypothesis is, by itself, problematic. It is based on the idea that we are socialized to associate certain mannerisms and body language to the opposite sex, so much so that we experience a Pavlovian response to them, regardless of who performs them. However, not all men are attracted to all women who flip their hair over their shoulder when they speak; not all women find all men who sit with their legs spread as wide as possible, or …show more content…
According to bigenderism there is an unspoken standard of both femininity and masculinity that both men and women are expected to achieve. Anyone who is not seen to, at the very least, attempt to meet the standard is categorized as “other” and is treated as such. To defend, show sympathy towards, or in anyway not treat the “abnormal” person as an “other” aligns that person with them and thereby risks their own loss of status and marginalization. If, “[h]omophobia is the fear that other men will unmask us, emasculate us, and reveal to us and the world that we do not measure up, that we are not real men,” then the threat of social death is, in and of itself, enough to make people act out in any way that will maintain their status as hyper-male/hyper-female, up to and including physical assault and murder; much in the same way that the realization of one’s own “otherness”, regardless of whether or not it has been pointed out by other people, has been enough to drive some to self-harm and suicide (qtd in Gilbert 102). The need for unconscious “subliminal arousal” is unnecessary to explain brute force (102). If bigenderism is at the root of all of these problems, then it is bigenderism that must be addressed to end
In certain countries such as the U.S, people discriminate against others to a certain extent based off their gender, race, and sexuality. Butler states that “to be a body is to be given over to others even as a body is “one own,” which we must claim right of autonomy” (242). Gays and Lesbians have to be exposed to the world because some of them try to hide their identity of who they truly are because they are afraid of how others are going to look at them. There are some who just let their sexuality out in the open because they feel comfortable with whom they are as human beings and they don’t feel any different than the next person. The gender or sexuality of a human being doesn’t matter because our bodies’ will never be autonomous because it is affected by others around us. This is where humans are vulnerability to violence and aggression. In countries across the globe, violence and attack are drawn towards tran...
Whatever we see in movies, television, video games, or any other source of entertainment, there will always be a male figure who symbolizes masculinity to the fullest extent. All that masculinity represents empowerment is what seems to appeal to men nowadays. In Michael Kimmel’s Guyland: The Perilous World Where Boys Become Men, the novel presents the irresistible desires that men seek in order to receive the approval of other men. An approval where men gain access to the concept of Guyland, where young men become masculine in order to fit in socially and to feel empowered. However, achieving absolute masculinity leans toward the use of violence that is presented in the media, presenting a message where violence is used for the purpose of getting what one desires.
“Boys will be boys, and girls will be girls”: few of our cultural mythologies seem as natural as this one. But in this exploration of the gender signals that traditionally tell what a “boy” or “girl” is supposed to look and act like, Aaron Devor shows how these signals are not “natural” at all but instead are cultural constructs. While the classic cues of masculinity—aggressive posture, self-confidence, a tough appearance—and the traditional signs of femininity—gentleness, passivity, strong nurturing instincts—are often considered “normal,” Devor explains that they are by no means biological or psychological necessities. Indeed, he suggests, they can be richly mixed and varied, or to paraphrase the old Kinks song “Lola,” “Boys can be girls and girls can be boys.” Devor is dean of social sciences at the University of Victoria and author of Gender Blending: Confronting the Limits of Duality (1989), from which this selection is excerpted, and FTM: Female-to-Male Transsexuals in Society (1997).
Gaunte challenges the perceived benefits from engaging in hegemonic masculinity and its relevance to a person’s well being. Benefits are strictly social, whereas the costs are internal and limits how one can behave based on guidelines of masculinity. The phrase “man up” imposes gender expectations, exaggerating perceived differences between men and women such as physical strength and emotional absence. Mora concludes that puberty is a social accomplishment because boys can enact hegemonic masculinity, but Gaunte evokes the alternative where boys do not enact hegemonic masculinity and are penalized for it. Due to society’s expectations of engaging in masculinity, a boy’s freedom to express himself is limited, and being “strong in a way that isn’t about physical power or dominance” implies femininity (Gaunte). This is important because criticisms toward marginalized masculinities lead to internalized self-hatred that is projected onto self and relationships. Gaunte emphasizes the importance of addressing problems that arise from this, such as boys committing suicide, women being assaulted, and trans people being
Around the world gender is genuinely seen as strictly male or female. If you step out of this “social norm,” you could be considered an outcast. This disassociation includes, biological males/females, interssexed, and transgendered individuals. These people are severely suppressed by society because their gender identification, behaviors, and even their activities deviate from the norm. Most Americans are exceedingly devoted to the concept that there are only two sexes. Therefore, the constrictive American ideals of male and female gender identities inhibits growth and acceptance of gender expression.
According to Gwendolyn Smith (2010), lesbians, gays, transgender, transsexual, cross-dressers, sissies, drags king and queens, have someone they view as freak. Smith considers this to be a human phenomenon, especially among marginalized groups. Smith expresses that those that consider themselves as gender normative finds comfort in identifying the “real” freaks, in order for them to seem closer to normal. Smith attempts to tear down the wall of gender normality as it is socially constructed as simply male and female. According to Smith (2010), “we are all someone’s freak” (p. 29). Smith asserts that there may be some type of fear in facing the self’s gender truth, “maybe I was afraid I would see things in my own being I was not ready to face, or was afraid of challenging my own assumptions” (p. 29).
Gender, in society today, is clarified as either being male which embodies traits of masculinity or on the other hand being female embodying traits of femininity. However the embodiment of these traits are just actions, decisions, or expressions rather than sexual anatomical features we are born and constrained by. Gender depictions are less a consequence of our "essential sexual natures" than interactional portrayals of what we would like to convey about sexual natures, using conventionalized gestures. (West, Zimmerman p.130) This excerpt reinforces the idea that society should view gender not as a absolute but rather a work in progress during your day to day routine. This capability to accept that gender is something you do rather than something that is leads opens up the tolerance to realize the implications that traditional gender views have impacted
...rms of power and source of pride in society. Emphasizing sexism in language and rising the concern with words can be a vital feminist strategy to provoke social change (Weatherall, 2002). Language can produce a false imagination and represents women and men unequally, as if members of one sex were somehow less wholly human, less complex, and has fewer rights than members of the other sex. Sexist language also characterizes serotypes of women and men, sometimes to the disadvantage of both, but more often to the disadvantage of women. (Wareing & Thomas, 2012). As a result, it is necessary that individuals have the right to define, and to redefine as their lives unfold, their own gender identities, without regard to genitalia, assigned birth sex, or initial gender role. Language about women is not a nonaligned or an insignificant issue but profoundly a political one.
Throughout today’s society, almost every aspect of someone’s day is based whether or not he or she fits into the “norm” that has been created. Specifically, masculine and feminine norms have a great impact that force people to question “am I a true man or woman?” After doing substantial research on the basis of masculine or feminine norms, it is clear that society focuses on the males being the dominant figures. If males are not fulfilling the masculine role, and females aren’t playing their role, then their gender identity becomes foggy, according to their personal judgment, as well as society’s.
In this article, Shaw and Lee describe how the action of labels on being “feminine” or “masculine” affect society. Shaw and Lee describe how gender is, “the social organization of sexual difference” (124). In biology gender is what sex a person is and in culture gender is how a person should act and portray themselves. They mention how gender is what we were taught to do in our daily lives from a young age so that it can become natural(Shaw, Lee 126). They speak on the process of gender socialization that teaches us how to act and think in accordance to what sex a person is. Shaw and Lee state that many people identify themselves as being transgendered, which involves a person, “resisting the social construction of gender into two distinct, categories, masculinity and femininity and working to break down these constraining and polarized categories” ( 129). They write about how in mainstream America masculinity and femininity are described with the masculine trait being the more dominant of the two. They define how this contributes to putting a higher value of one gender over the other gender called gender ranking (Shaw, Lee 137). They also speak about how in order for femininity to be viewed that other systems of inequality also need to be looked at first(Shaw,Lee 139).
Arianna Stassinopoulos wrote in the 1973 book The Female Woman: "It would be futile to attempt to fit women into a masculine pattern of attitudes, skills and abilities and disastrous to force them to suppress their specifically female characteristics and abilities by keeping up the pretense that there are no differences between the sexes" (Microsoft Bookshelf). In her statement we see a cultural feminist response to the dominant liberal feminism of the 1970s.
In today’s society we as humans are aware and accepting of more identities than we ever have been before. Civil rights movements all over the world are advocating for everything from marriage equality, to laws protecting gender-queer people. However, it isn’t perfect. Just as there will always be racists and homophobes, there will always be people who say gender identity is a choice. Well, a study done earlier this year proves those people wrong.
The sex and gender binary is a socially-constructed classification of sex and gender into two distinct and biological forms of masculine and feminine. The binary is a restricting concept that enforces the ideology that solely two genders exist—it is a social boundary that limits people from exploring gender identity or mixing it up (Larkin, 2016). As Mann depicts it, the binary constrains us to take on one gender identity, and to follow through with the expected roles assigned to that gender. The implications are that it compels people to fit into the binary and follow the patriarchal, heteronormative traditions of society (Mann, 2012). However, the binary was not always so clear-cut, but certain concepts from scientific research such as the
Throughout Western civilization, culturally hegemonic views on gender and sexuality have upheld a rigid and monolithic societal structure, resulting in the marginalization and dehumanization of millions of individuals who differ from the expected norm. Whether they are ridiculed as freaks, persecuted as blasphemers, or discriminated as sub-human, these individuals have been historically treated as invisible and pushed into vulnerable positions, resulting in cycles of poverty and oppression that remain prevalent even in modern times. Today, while many of these individuals are not publicly displayed as freaks or persecuted under Western law, women, queer, and intersexed persons within our society still nonetheless find themselves under constant
Identities are an important part of the human experience. One of the many identities that creates a person is gender. Society, being the entity establishing social norms and social roles, plays a part in effecting the individual’s gender, and how they choose to express themself. The underlying or overlying identities also have the same effect. Gender is not only an identity, it is a lifestyle inside and out. Gender, like race, class, and sexuality; is not limited to the binary scale, and that is normal, natural, and human. The concept of gender is man-made, but it forces one’s hand to analyze the thought processes behind an individual's perception on gender through self, through society, or through the dichotomy and/or correspondence of the