The ‘gender of power’ is a model that attempts to mediate between biological, feminist and postmodern concepts of gender and sex in a way that is both theoretical and derived from ethnographic realities. In the exposition Power and Watts first consider several competing theoretical models of sex and gender. From there, they introduce ethnographic examples from extant rock art and living ritual practice that support a more complex view of the relationship between gender, bio-sex, culture, and ritual. Thus the gender of power is both a testable theory as well as model that emerges from the data.
The dynamic push and pull between the effects of biology and culture on the much confused and debated reality of sex versus gender is at the heart of the ‘gender of power’ model. According to Power and Watts, sex has mostly been defined as the biological fact of male or femaleness, while gender, generally speaking, is a culturally defined package of traits rooted in the fact of bio-sex. According to Ortner, who pioneered the debate, female is taken to be indicative of the natural, mundane sphere marked by home, hearth and child rearing; male is conflated with the imposition of culture and ritual, and thus order, power, and prestige. This model of gender as fundamentally defined by bio-sex, the ultimate expression of which is universal male hegemony, has been much critiqued but never adequately discarded. The opposite theory, espoused by Butler, is completely non-anthropological in origin. Butler argues that there is no real distinction between sex and gender as both are defined by culture alone. For Butler, gender is not a binary division of typical roles based on bio-male and female, but a constantly shifting performance of gender-linked tr...
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...the curiously gender ambiguous ritual animal.
From this and similar rituals, as well as the theoretical convergence with Sex-Strike, it is Power and Watts posit that each sex must have features of the other added to its performance during the initiation to create a single, unified ‘gender of power’. To have ritual power is not to be male or female, as Ortner suggests, but to take on aspects of the opposite gender, a binary opposition that Butler fails to acknowledge, such that ritual participants transcend gender categories. Thus the ‘gender of power’ is the unified totality of gender signals and powers. Finally, there is the Turnarian implication that the ability to transcend gender roles in ritual space revitalises the extant binary gender of mundane society in much the same way that periodic rituals of anti-structure revitalise society’s mundane social structure.
In Machi ritual practices, wholeness or balance is associated with well-being and health, therefore the performative element of gender takes precedence over the concept of gender as associated with sex. In order to achieve wholeness, it is necessary to encompass male and female principles, as well as those of youth and old age. When performing healing rituals, a machi will “assume masculine, feminine and co-gendered identities”, moving between these identities or combining them (Bacigalupo, 2007, p. 45). These co-gendered identities are fundamental to machi ritual practices. Because of the performative aspects associated with the taking on co-gendered identities, male machi will dress in traditional women’s clothing. This allows them to perform and embody the feminine aspects associated with healing and fertility. Altered states of consciousness such as dreaming, visions and trance states are also considered feminine characteristic By the same token, female machi have the ability to on the masculine aspects associated with warfare, aggression and hunting, although they do not dress in male clothing.
The idea and characteristics of gender, relate to the specific differences men and women deliver to society and the unique qualities and roles each demonstrate. The term ‘Femininity’ refers to the range of aspects and womanly characteristics the female represents. The foundation of femininity creates and brings forth many historical and contemporary issues. According to Mary Wollstonecraft in ‘A Vindication of the Rights of Woman’, women’s femininity is considered a flaw of nature. Throughout the paper, history indicates how women are viewed and looked upon in a male dominated world which hinders a woman’s potential, her character, her mind, her dreams, her femininity. The paper particularly stresses the idea of power, the power of man. The historical argument leans towards man’s desire to treat women as inferior to them.
...socially directed hormonal instructions which specify that females will want to have children and will therefore find themselves relatively helpless and dependent on males for support and protection. The schema claims that males are innately aggressive and competitive and therefore will dominate over females. The social hegemony of this ideology ensures that we are all raised to practice gender roles which will confirm this vision of the nature of the sexes. Fortunately, our training to gender roles is neither complete nor uniform. As a result, it is possible to point to multitudinous exceptions to, and variations on, these themes. Biological evidence is equivocal about the source of gender roles; psychological androgyny is a widely accepted concept. It seems most likely that gender roles are the result of systematic power imbalances based on gender discrimination.9
On account of cultural influences, gender roles are institutionalized and enacted at the levels of the family, community and society. Culture makes gender roles meet certain inescapable beliefs, assumptions, expectations, and obligations. Cultural practices are treasures of a social group as they are a mark of their identity and assertion. Moreover, certain cultural practices are gender specific and are mandatorymarks of a particular gender. Moreover, there is a lot of meandering in the name of culture that goes into the making of women by patriarchy,as "One is not born, but rather becomes, a woman" (Beauvoir 295). Gender politics camouflaged by cultural norms and governed by patriarchal interests and manifested in cultural practices like ‘Female Genital Mutilation’ or FGM, make the life of women difficult and burdensome. Alice Walker’s fifthnovel Possessing the Secret of Joy(1992)discusses a tabooed cultural practice called female genital mutilation, camouflaged by gender politics, that is used to subjugate women, to protect the interests of men. Walker through the novel has put forth the idea of Judith Butler of how“gender is performatively produced and compelled by regulatory practices of gender coherence . . . constituting the identity it is purported to be."
In their publication, “Doing Gender, ” Candance West and Don H. Zimmerman put forward their theory of gender as an accomplishment; through, the daily social interactions of a man or woman which categorize them as either masculine or feminine. From a sociological perspective the hetero-normative categories of just sex as biological and gender as socially constructed, are blurred as a middle ground is embedded into these fundamental roots of nature or nurture.To further their ideology West and Zimmerman also draw upon an ethnomethodological case study of a transsexual person to show the embodiment of sex category and gender as learned behaviours which are socially constructed.Therefore, the focus of this essay will analyze three ideas: sex, sex
Suggested roles of all types set the stage for how human beings perceive their life should be. Gender roles are one of the most dangerous roles that society faces today. With all of the controversy applied to male vs. female dominance in households, and in the workplace, there seems to be an argument either way. In the essay, “Men as Success Objects”, the author Warren Farrell explains this threat of society as a whole. Farrell explains the difference of men and women growing up and how they believe their role in society to be. He justifies that it doesn’t just appear in marriage, but in the earliest stages of life. Similarly, in the essay “Roles of Sexes”, real life applications are explored in two different novels. The synthesis between these two essays proves how prevalent roles are in even the smallest part of a concept and how it is relatively an inevitable subject.
The gender binary of Western culture dichotomizes disgendered females and males, categorizing women and men as opposing beings and excluding all other people. Former professor of Gender Studies Walter Lee Williams argues that gender binarism “ignores the great diversity of human existence,” (191) and is “an artifact of our society’s rigid sex-roles” (197). This social structure has proved detrimental to a plethora of people who fall outside the Western gender dichotomy. And while this gender-exclusive system is an unyielding element of present day North American culture, it only came to be upon European arrival to the Americas. As explained by Judith Lorber in her essay “Night to His Day: The Social Construction of Gender”, “gender is so pervasive in our society we assume it is bred into our genes” (356). Lorber goes on to explain that gender, like culture, is a human production that requires constant participation (358).
The struggle for control over birth transcends centuries and continents. Gloria Steinem, a women’s rights advocate of the 1990s describes how “the traditional design of most patriarchal buildings of worship imitates the female body” in order that “men [can] take over the yoni-power of creation by giving birth symbolically” (Steinem XV). The struggle for control over the power of procreation between the sexes existed in Ancient Greece. It is apparent in the Theogony, an account of the creation of Greek deities, composed by Hesiod sometime between the eighth and seventh centuries. The Theogony depicts how males attempted to subvert control of procreation by monitoring the womb, through force, and by undermining mother-child relationships. The Theogony also describes how women combated the subversion through willpower, deceit, and forming mother-child bonds to preserve the female power of birth, the unique power to control what is created and influence the actions of that creation.
Being a feminist today has altered from a political position to a more general position. Contemporary feminist is shaped by the past, but now is integrated in popular culture by popular figures. The definition of feminism is the belief of social, political, and economic rights, especially with regards of equality of the sexes. There are many dimensions to being a feminist and we have a tremendous number of people supporting the feminist movement. The need for feminist movements is because gender inequality still exist. Gender inequality is very broad and complex topic. Both men and women are unequal in various ways. However, the big question is why? The purpose of this paper is to understand gender inequality in the sociological framework of
This article was written to bring attention to the way men and women act because of how they were thought to think of themselves. Shaw and Lee explain how biology determines what sex a person is but a persons cultures determines how that person should act according to their gender(Shaw, Lee 124). The article brings up the point that, “a persons gender is something that a person performs daily, it is what we do rather than what we have” (Shaw, Lee 126). They ...
There is an ongoing debate on the issue of gender and some scholars, present gender as being similar to sex. However, according to Butler (270) defines sex as the state of being either biologically female or male; with this definition, Butler refutes the traditional binary opposition amid biological sexes, holding that the conception of binary biological sex is a product of social construction. On the other hand, gender is defined as the behavioral, psychological, cultural traits that are traditionally associated with the binary conception of biological sexes that is either male or female. In the traditional setting, gender or rather gender identity was believed to be a direct expression of an individual’s biological sex, but Butler refuted this assumption
In “The Gender Blur: Where Does Biology End and Society Take Over?” Deborah Blum states that “gender roles of our culture reflect an underlying biology” (Blum 679). Maasik and Solomon argue that gender codes and behavior “are not the result of some sort of natural or biological destiny, but are instead politically motivated cultural constructions,” (620) raising the question whether gender behavior begins in culture or genetics. Although one may argue that gender roles begin in either nature or nurture, many believe that both culture and biology have an influence on the behavior.
According to Joan Scott, “sex” and “gender” have two separate meanings. Scott’s definition of gender is “a constitutive element of social relationships based on perceived differences…and is a primary way of signifying relationships of power.” A person’s gender varies based on their cultural, social, traditional and religious backgrounds. Many historians are riveted by the term “gender” and are vying to research it in depth to determine its actual meaning. In addition, each person will express
The relationship between sex and gender can be argued in many different lights. All of which complicated lights. Each individual beholds a sexual identity and a gender identity, with the argument of perceiving these identities however way they wish to perceive them. However, the impact of gender on our identities and on our bodies and how they play out is often taken for granted in various ways. Gender issues continue to be a hugely important topic within contemporary modern society. I intend to help the reader understand that femininities and masculinities is a social constructed concept and whether the binary categories of “male” and “female” are adequate concepts for understanding and organising contemporary social life with discussing the experiences of individuals and groups who have resisted these labels and forged new identities.
Through the entire history we saw how human beings were fighting for power and their rights. Men or women, they were looking for power. Some people wanted that power to use it in a wrong way, for example, slaving others or steal people’s belongings. Other wanted that power so they can be equal. People of color wanted that power to be equal with white people, in most cases, and women wanted that power so they can be equal to men. It was not an easy journey and as we can still see it today all the problems are not fix yet and so there’s still women out there, fighting constantly, so we can all be equal.