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Transgender culture essay
Transgender culture essay
Transgender culture essay
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Glamorous, fabulous, revolutionary, drag!
There is a general accord about things our society labels as extrinsic. The subjects looked down upon are subcultures that have proven that if anything interrupts the conventions of society they are to be shunned. Jennie Livingston’s documentary, Paris is Burning, shows how a group of individuals bound by this common rejection, construct a subculture that has its own rules and standards. The documentary chronicles the lives of African American gay, and transgender within the drag ball culture in New York City in the mid – to – late eighties; a culture where they can create their own real identity and be themselves or anyone they want to be; a culture that is a part of our civilization and yet completely boycotted from it. The film gives this queer community a voice that has hardly ever been heard by the dominant audiences. Livingston provides us with exclusive interview clips and shots of the competitions of the ball culture, which expose the struggles and burdens that is the result of disregarding the “norms” of the constitutional society.
Gender identity is crucial in this society, it declares your sexuality and provides power, influence, and acknowledgement in the mainstream culture. When the gender criterion is not followed it causes ruckus as well as fascination amongst humanity. Drag performance is all about bending these expectations regarding gender. Drag is not just a style of living but also an aid for survival for these people. It provides them with a family, a family that will not abandon them or limit their sexuality.
The people in Paris is Burning do not identify as traditional male or female, they explain their gender by the absence of language and presence of peculiar for...
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... they were provided with when they are born. We are what we do, and that only works once one is involved and influenced by a culture. “Masculinity” and “Femininity” are constructed by the way our body performs. Gender does not decide our behavior; our behaviors decide our gender.
As drag queen Meth said, “Drag has nothing to do with what is between your legs, it is a performance of gender, and idea of “femininity” or “female”.
Works Cited
Mary Bucholtz, A. C. Liang, et al., Reinventing Identities: The Gendered Self in Discourse (New York: Oxford University Press, 1999)
Judith Butler, Gender Trouble: Feminism and the Subversion of Identity (New York: Routledge, 1990)
David Matsumoto and Linda Juang, Culture and Psychology (California: Wadsworth, 2000)
Judith Butler, Gender Trouble: Feminism and the Subversion of Identity (New York: Routledge, 1990)
Though Brooke works a rather masculine job as a mail carrier, she still presents herself in a quiet demeanor. When Brooke first discovers Bliss’s secret life she is appalled and disgusted at the brutal nature of the sport. However, despite the physical contact of roller derby it could still be considered feminine. Fishnets, skirts, and cosmetics are part of their uniform. According to Maggie Mayhem, “You can never have enough eyeliner or Lash Blast.” What Brooke never considers is that a woman can be feminine while speeding by on skates with a bloody nose. The women on The Hurl Scouts have taken the classic feminine identity and rebuilt it for themselves. Trading out high heels for quad skates and panty hose for
Wood, J. T. (2011). Gendered lives: Communication, gender, and culture. (9th ed ed., pp. 1-227). Boston,MA: Wadsworth Cengage Learning.
Burlesque theatre was always been risqué and even downright lewd at times, but is an empowering form for women reclaiming their sexual identities. The classical reinterpretations of the theatrical form in different parts of the world show a fascinating diversity of culture reflecting both social history and national tastes. In Great Britain, the art of classical burlesquing has remained relatively unchanged in 200 years and its history is steeped in powerful social change. In fact, technically speaking, burlesquing has been going on for as long as the first person sought to entertain another and will continue to entertain people in the future.
Funnily drag did not n’t start out as a form of expression but as a necessity. In Ancient Greece, women could not n’t perform in plays because it was considered deemed “too dangerous”(Conger). In the middle ages, Europe’s Christian church continued the ban
Through inspecting the protagonists in Giovanni’s Room and Stone Butch Blues with the same lens used by Judith Butler in “Imitation and Gender Insubordination”, difference in reaction to oppression via compulsory heterosexuality are revealed. In Butler’s essay, she analyzes how and why gender is performative in nature while revealing that although people commit themselves to compulsory performances, or imitations, of gender, there is no “original” or “true” gender, even though the notion of imitation seems to imply that there is. Butler uses the example of drag (which she proposes as presenting oneself as a gender one does not ascribe to) to explain that it, “…is not the putting on of a gender that belongs properly to some other group… that
Kathleen Casey’s The Prettiest Girl on Stage is a Man: Race and Gender Benders in American Vaudeville kind of brings this essay full circle with its exploration of the adoption of gender and racial performances in American vaudeville, a popular form of entertainment during the early twentieth century. Vaudeville performances are characterized by physical humor, masquerade, and metamorphosis. This particular type of performance is not much different than “camp” explored in Newton’s Mother Camp, which emphasizes gay humor and theatrics. While camp is performed by drag queens, the vaudeville performers explored in Casey’s work perform gender in different ways. One of the four case studies in the book is that of Eva Tanguay who embodies female
Betsy Lucal, "What it means to be gendered me: Life on the Boundaries of a Dichotomous Gender System."
Wood, J. T. (2013). Gendered lives: communication, gender & and culture (10th ed.). Boston, MA: Wadsworth Cengage Learning.
To be very clear gender being performed is very different than gender being performative. When we say gender is being performed it means that
Such treatment includes the forming of laws that prevent women from exposing their body whilst men have the ability to do so without the presence of shame. The female body is constantly manipulated via the media in an attempt to create the perfect body. With the false image of the perfect female body produced to the public, females attempt to recreate the bodies seen via body modifications like surgery, self-harm including eating disorders, and the mutilation of the body via feet bondage and genital manipulation. With the intention to solve the problem of the female body being conditioned the social movement uses forms of art and protesting to get the message across to the public. Although the subject of having no body shame is for both genders the credibility of whether or not the conditioning of the female mind on the body is truly a problem
6.Performers would use costumes for male roles emphasizing their feminine sexuality by contrasting it with markers of masculinity.
In the 1990 documentary Paris is Burning, viewers are confronted with man themes including gender, race, class, sexuality, health polices and more. The director and producer, Jennie Livingston, received harsh criticism surrounding her filming style. Without getting into too much of my own criticism, I believe that she filmed in a way that upheld and celebrated whiteness. A scene that stuck with me was during a few interviews, there were clips of white people shown while the interviewers were talking about dreams and goals of wanting to be famous. Despite this skewed lens we watched this documentary through during class, we were still given a chance to see a glimpse of ball culture in the 90’s.
We recently watched the film Paris is Burning, a documentary about black drag queens in Harlem and their culture surrounding balls. Directly related we also read two feminist critiques, Gender is Burning: Questions of Appropriation and Subversion by Judith Butler and Is Paris Burning by bell hooks. Two areas of critique I focus on and question are the critiques regarding the filmmaker, audience and drag queens and how they participate to reinforce a heterosexual racist patriarchy. Furthermore I ask if this line of investigation is the most beneficial way to view and understand the film and its various participants.
Professor MaryBeth’s PowerPoint introduced me to couple gender identity developments, but one in particular caught my attention, Josselson’s Identity Theory. The readings about gender identity development forced me to reflect on this matter, which I admit that I never pay close attention to this topic before. These reflections lead me back to my college years.
The terms “feminine” and “masculine” are deeply rooted in the social assumptions of what it means to be a woman or a man and how our society perpetuates these stereotypes. Society associates delicacy, grace, and beauty with femininity, while strength, utilitarianism, and bruteness are connected to masculinity. She consistently represents the female bodies as ladylike and males as masculine. In Pina Bausch’s company, the females often dawn elegant gowns, with their hair flowing down their backs while the males are placed in suits, dress pants, or minimal clothing revealing their brawny bodies. Although Bausch emphasizes and portrays these stereotypical gendered representations, she does so to scrutinize and question it. Most importantly, Bausch challenges the separation of sexes through her choreography, creating a dichotomy between the gendered outward appearance of her dancers and their