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Gender identity in the LGBTQ community
Homosexuality in WW 2
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Gay male, lesbian, and transsexual networks/communities, and cultural practices often had their own differences that coincided with meshing similarities. From the late 1940s to the 1960s, these identities were shaped through experiences of “the closet” and living a “double life,” among other factors. Alan Berubé explores the war’s impact on homosexual identity, speaking for both gay males and lesbians in “Marching to a Different Drummer: Lesbian and Gay GIs in World War II.” In “We Walk Alone,” Ann Aldrich helps identify the varying types of lesbians, addressing their intimate relationships with each other that are becoming more visible. Harry Benjamin touches more on the medical and scientific side of transsexualism and the obvious fact that …show more content…
It is often found that the stereotypical “butch” and “femme” pairing are more visible than other lesbian relationships. However, this does not mean that they do not exist. The ever-growing popularity of the lesbian social sphere has symbolized both difficulties and effects of identifying with such a label. The label or identity itself, though distinctly separating lesbians from “normal” heterosexuals begins to exhibit pre-existing conflict experienced by gay males: “there’s always been something wrong (Aldrich, 38).” This quote implies the conditioned and ingrained belief that homosexuality’s “taboo” existence was more than just wrong, but distasteful and something that society should look down upon for being an “abnormality.” Sometimes, this social reality for lesbians made it hard for them to “come out the closet” and be visible. This experience is exemplified as “The repressed lesbian has a harder time of it, for she is less aware of her abnormality (Aldrich, 41).” Additionally, to be able to clearly and accurately identify “the lesbian is to meet the many women she is at close range; to see her against her various backgrounds, hear her sundry voices, and familiarize yourself with the diverse facades of her several lives (Aldrich, 42).” Here, the presence of the “double life” is demonstrated to further analyze the lack of privileges that the lesbian community had, including the social aspect of their
In How Sex Changed by Joanne Meyerowitz, the author tell us about the medical, social and cultural history of transsexuality in the United States. The author explores different stories about people who had a deep desired to change or transform their body sex. Meyerowitz gives a chronological expiation of the public opinion and how transsexuality grew more accepted. She also explained the relationship between sex, gender, sexuality and the law. In there the author also address the importance of the creation of new identities as well as how medication constrain how we think of our self. The author also explain how technological progress dissolve the idea of gender as well as how the study of genetics and eugenics impacts in the ideas about gender/sexuality and identity. But more importantly how technology has change the idea of biological sex as unchangeable.
In Vicki L. Eaklor’s Queer America, the experiences of lesbians, gay men, bisexuals, and transgender people in the years since the 1970s gay liberation movement are described as a time of transformation and growth. The antigay movement, threatened, now more than ever, created numerous challenges and obstacles that are still prevalent today. Many of the important changes made associated with the movement were introduced through queer and queer allied individuals and groups involved in politics. Small victories such as the revision of the anti discrimination statement to include “sexual orientation”, new propositions regarding the Equal Rights Amendment and legalized abortion, were met in turn with growing animosity and resistance from individuals and groups opposed to liberal and
They mention the transition of “the closet,” as being a place in which people could not see you, to becoming a metaphor over the last two decades of the twentieth century used for queers who face a lack of sexual identity. Shneer and Aviv bring together two conflicting ideas of the American view of queerness: the ideas of the past, and the present. They state as queerness became more visible, people finally had the choice of living multiple lives, or integrating one’s lives and spaces (Shneer and Aviv 2006: 245). They highlight another change in the past twenty years as the clash between being queer and studying queerness (Shneer and Aviv 2006: 246-7). They argue that the active and visible contests over power among American queers show that queers now occupy an important place in our culture. They expand on the fact that queerness, real, and performed, is everywhere (Shneer and Aviv 2006: 248). This source shows the transformation in American culture of the acceptance of queerness. It makes an extremely critical resource by providing evidence of the changes in culture throughout the last two decades. Having the information that queerness is becoming more accepted in culture links to a higher percentage of LGBTQ youths becoming comfortable with their sexual identity. However, compared to the other sources, this
Seidman, Steven, Nancy Fischer , and Chet Meeks. "Transsexual, transgender, and queer." New Sexuality Studies. North Carolina: Routledge, 2011. . Print.
To understand and add historical to the opinion the public felt towards homosexual women in the 1950s it is imperative to understand the popular view held by much of the public towards lesbians as early as the mid-nineteenth century. In 1843 William Bryant wrote an essay that was published in the Evening Post that described a portion of his trip to Ver...
Moradi, B. (2009). Sexual orientation disclosure, concealment, harassment, and military cohesion: perceptions of LGBT military veterans... lesbian, gay, bisexual, and transgender. Military Psychology (Taylor & Francis Ltd), 21(4), 513-533.
In this chapter she demonstrates that while homosexuality between women was defined in a much more approving manner. Acts of affection between women were not seen as inherently perverse. Army officials became suspicious for misogynistic reasons, believing women were inherently more secretive and private therefore harder to detect when they were misbehaving. This led to the kind of sting operations which Grace Garner and Fannie Clackum were subjected to in which they were invited on a trip which turned out to be a trap designed to accuse them and another woman of homosexuality. However, in Garner and Clackum’s case they, unlike Quiroz, were able to demonstrate their ladylike characteristics and the unfathomability of one of either of them being homosexual. The two women were the first in history to successfully appeal a military discharge for homosexuality. However, antihomosexual mentality and antilesbian policy flourished within the U.S. military. This was despite a lack of clear criteria by which to examine many of these
The normalization of being a heterosexual presence would classify you as normal and you’d feel accepted by many different groups and communities by default. Certainly no one would deny that being true. What seems to be the issue is why is being heterosexual is the only type of normality society seems to accept. While reading Gloria Anzaldua’s Borderlands/ La Frontera, the author brought up her personal struggles with her sexuality within her culture and with society. As well as other difficulties when being a female and being lesbian (Anzaldúa and Saldívar-Hull, 41). The scope of this essay should cover the many different borders we face as humans when it comes to where we draw the line on sexuality.
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).
“Bisexual women have reported that tensions are more pronounced in lesbian spaces than in LGBT communities and that they can be covert and hidden rather than explicit, therefore difficult to identify or pin down” (qtd. in Hayfield 5). Lesbians have been found to be especially skeptical of bisexuals because they believe that they are just experimenting and will go back to being heterosexual after their experimental phase. From a study, lesbians came reporting with “anger, hate or mistrust towards bisexual women and preferring not be politically or socially associated with them” (Hayfield 4). Some lesbians outright refuse to date bisexual women, because they are afraid that they will later on cheat or leave them for a man. Some lesbians will date bisexual women as long as they’ve never been with a man before, because in their minds, women who have been with men are dirty and are tainted. It is also a belief among some lesbians that bisexual women are only saying they are bisexual in order to please heterosexual males. The belief that bisexuality isn’t a real and valid sexuality is most prevalent in the lesbian community. They often believe that these women are being “greedy” and “need to pick a
Research is indicating that women who come out as lesbians in their middle adulthood go through a ‘second childhood’. These women go through Erickson’s ‘identity consolidation vs. identity confusion’ and ‘intimacy vs. isolation’ stages all aver again (Jordan, Deluty, 1998). They experience confusion and questions about their family life, chosen job, and their future career trajectory. They wonder if they will still be loved and respected by their families, what will happen to the children, and how their employers will look them upon. Literature being written on women who come out as lesbians in their middle adulthood state that it is because they are faced with the fear of discrimination and rejection from the heterosexual culture.
The visible features of the early homosexual liberation movement’s exhibition of modesty and decorum—that is, the conformist aspects of cisgender gay and lesbian lives that the early homosexual liberation allows heterosexual audiences to see—are central to the homosexual liberation’s decision to reject trans women, since trans women are said to “blend in nicely” with heterosexuals (Feinberg 98). For example, the homosexual liberation movement’s decision to separate itself from the trans liberation movement seems to stem from the fact that trans women can blend in to or, more specifically, become passive heterosexuals in a heteronormative world. In fact, part and parcel of the homosexual cisgender men and women’s political efficiency was their
As Tamsin Wilton explains in her piece, “Which One’s the Man? The Heterosexualisation of Lesbian Sex,” society has fronted that heterosexuality, or desire for the opposite sex, is the norm. However, the reason behind why this is the case is left out. Rather, Wilton claims that “heterosexual desire is [an] eroticised power difference [because] heterosexual desire originates in the power relationship between men and women” (161). This social struggle for power forces the majority of individuals into male-female based relationships because most women are unable to overcome the oppressive cycle society has led them into. Whereas heterosexual relationships are made up of the male (the oppressor) and the female (the victim who is unable to fight against the oppressor), homosexual relationships involve two or more individuals that have been freed from their oppressor-oppressed roles.
We live in a world where a 21st century woman can vote, work full time, and raise a family on her own terms. Woman can choose when to have children, if they want to achieve a higher education, and obtain jobs that women in the 60’s only dreamt about. Most of these accomplishments were brought on by the Women’s Movement of the 1960’s. They brought up conventional thoughts and ideas that changed the course of history. However, in their quest for women’s rights and equality amongst men, there were some that were left out of the mass movement. Lesbians of the 1960’s were considered to be social pariahs by the Woman’s Movement of the 1960’s and not to be connected with. By being the outcasts, Lesbians created and founded their own movement that focused on not only Women’s Rights, but Gay Women’s rights as well. This movement was just as controversial if not more as the Women’s Movement of the time, but made just as big of an impact.
By positing the lesbian as ‘excess’ in the patriarchal system we may fail to note the identities that function as ‘excess’ within our own newly created lesbian community.