Judith Butler describes the political reasons behind many feminists’ insistence on defining ‘woman. ' The political system we have had in the West needs representation of women to spread visibility and legitimize women’s issues in politics (I, 2). To achieve this representation, feminists had to create a language that defines ‘woman. ' Conversely, as Butler discusses, trying to define ‘woman’ poses problems of misrepresentation (I, 2). Some feminists’ assert that they are defining women merely as a political strategy; however, Butler says, even for strategic reasons, there are consequences to defining ‘woman’ (I, 6). Western feminists relied on universalizing not just the word ‘woman, ' but the patriarchy as well; women in countries where they suffer many oppressions gave Western feminists a legitimacy in politics to act urgently against misogyny (I, 5). Butler states that representation should not be the only method to political action; “identity of the feminist subject ought not to be the foundation of feminist politics” (I, 8). She calls feminists to break away from identity politics; to break free from attempting to define ‘woman’ (1, 7).
Feminists wanted to avoid the problem of ‘biology is destiny, ' so they separated gender from sex; gender being cultural and sex being biological (II,9). However,
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She believes the ‘incompleteness’ of the word ‘woman’ is in our favor. To Butler, language dictates our lives and to make the language more definitive; then we are limiting ourselves. Butler believes the oppression we face is because our oppressors have the limited language to explain people and if the person cannot be explained then, to the oppressor, they are abnormal. However, she also believes that much social justice movements have mimicked the oppressors by trying to identify the oppressor 's identities (IV, 18) which are a simplification of power dynamics and is problematic since it encourages ranking of
Lugones, María C. and Elizabeth V. Spelman (1983) “Have We Got a Theory for You! Feminist Theory, Cultural Imperialism and the Demand for ‘The Woman’s Voice’.” Women’s Studies International Forum, 6 (6): 573-581..
Enter into any café on the UCSC campus for a prolonged period of time and you are likely to hear the words “gender is a social construct”. Initially you’ll think to yourself, “what a load of granola” this is an expected reaction because for most people the concept of “gender” is natural. Its not until you are able to see how the idea of gender is constructed from physiological differences between males and females as discussed by researcher Miller AE and his team of scientists. Or how men possess great privilege because of gender roles, and women are seen as objects, that you will truly be able to understand that gender is nothing but a social contract. Authors Gloria Anzaldúa, Marjane Satrapi, and Virginia Woolf discuss in their novels Borderlands,
Gender Trouble published in 1990 by Judith Butler, argues that feminism was and still relaying on the presumption that ‘women’ a...
Throughout the book I began to realize that sex is biological and gender is part of a cultural and societal construct. In Fausto-Sterling’s Dueling Dualisms, he talks about second wave feminism, which made it clear to me that sex is distinct from gender. Sexologists differentiate between sex and gender by defining sex biological, while describing gender as something that is more psychological and dependent on a person’s behavior.
" The Social Construction of Gender" touched on how Western society views gender. This article pointed out historically how women and men appear to be separate species entirely. And that even though physiologically we are similar, male and female, we are of an opposite class. The male and female class should not be labeled how our bodies function for we are all individual and unique. If a scientist views a female to be female based on the fact that physiologically she menstruates, than what is a female that ceased menstruation or never began to? Is she only half woman? Is a male not a ...
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.
On the other hand, some disagree with the claim that gender is a constructed social identity that is dangerous today. First, the counter argument begins by calling gender a necessary way to give humans characteristics that are recognizable. Since, no one can deny the biology of determining the sex, gender is one of the first things that identifies humans. Secondly, people see the duality between men and women to be a natural consequence, because “anyone can clearly see that humanity is split into two categories of individuals with manifestly different clothes, faces, bodies, smiles, movements, interests, and occupations” (Beauvoir 24); these differences should not be ignored. Nature made men and women dimorphic, hence dualistic mindsets are
...er Theory complicated by post-colonial scholars and scholars of race who consider the ways gender intersects with nationalism, class, and race. As feminist critic Theresa de Lauretis suggests, “a new conception of the subject is, in fact, emerging from feminist analyses of women’s heterogeneous subjectivity and multiple identities . . . the differences among women may be better understood as differences within women.” It is important to realize that not only does feminism as a movement exist in the face of these contradictions and complications—within feminist criticism, within gender studies, within individual literary texts and within our understanding of the individual woman as a subject—but that it cannot exist without them. Perhaps, like Wonder Woman, feminist criticism remains vital because it is astonishingly diverse, open, and rigorously self-problematizing.
Feminist political ideology focuses on understanding and changing political philosophies for the betterment of women. Studying how the philosophies are constructed and what makes them unjust, this field constantly generates new ideas on how these philosophies need to be fundamentally reconstructed. Liberal feminism, for example, was built around promoting economic and political equality for women. By arguing the older concepts of the split between public and private realms as a way to politically protect male domination of women as “natural”, and ideas about a women’s place in the household, came evidence that supported legal cases leading “to the criminalization in the United States of spousal rape” (qtd. in McAfee). Another completely different approach is radical feminism, which advocates a separation from the whole system, perceiving that the sexual relations between male and female as the basis of gender inequality and female subordination (qtd. in McAfee). Democratic femin...
Throughout her entire discourse of feminist critique, Butler identifies certain problems and attributes reasons for the continuing subjugation of the `subject'. Initially Butler's predominant issue is the concept of `gender' and identity. The concept of Descartes `core identity' does not seem to work for Butler. Inspired by Foucault and Nietzche, Butler follows in the theory of "there is no doe...
In just a few decades The Women’s Liberation Movement has changed typical gender roles that once were never challenged or questioned. As women, those of us who identified as feminist have rebelled against the status quo and redefined what it means to be a strong and powerful woman. But at...
Wharton (2005:21) views gender as a ‘system of social practices’ which gives rise to gender distinctions and maintains it. What Wharton wants to say is that gender involves the creation of both diffe...
The “doing of gender” is undertaken by women and men who as members of society is hostage to its production; due to the socially guided complexities of male and female “natures”. In the late 60s early 70s sex was said to be ascribed by biology, which consisted of anatomy, hormones, and physiology. Gender on the other hand was an achieved status constructed through culture, psychological, and social means.
The feminist movement has been faced with backlash arguing that including gendernonconformity in feminism will dilute the movement, cause a weaker front, and feminism is just plain a women’s movement. While the latter is not mainstream today because of third wave feminism and its frontier into intersectionality it can still be seen that with the need to cleanly define identities in order to identify intersectionalities, individuals that are in grey areas are being left
Society’s gender infrastructure has changed since the 1920’s and the nineteen amendment that allowed women the right to vote. Or so we thought, many of the gender expectations that were engraved into our early society still remain intact today. Women for many people still mean an immaterial, negligible, and frivolous part of our society. However, whatever the meaning of the word women one has, the same picture is always painted; that of a housewife, mother, and daughter. Women are expected to fallow the structural identity of living under her husband 's submissions. Threatening the social norm of what is accepted to be a woman in society can put in jeopardy the personal reputation of a woman, such treating her as a whore. But, what happens