Homosexuals were viewed as suffering from gender disorders; they were not criminals, but abnormal and in need of a cure (Mottier, 39). What do all of these developments have to do with sexual behaviors becoming known as sexual identities? These changes of thought through time referenced in Mottier’s book serve as evidence towards her thesis that an understanding of sexuality develops from moral, biological, and social models of sexuality that can all be interpreted culturally (Mottier, 47). Mottier believes that understanding contemporary sexuality depends on understanding historical developments, and that from this understanding, we can precipitate change (Duncan, 2017). In short, ways in which sexual behaviors become known as sexual identities depend upon cultural and historical
Society and Sexuality in Waiting for the Barbarians, and The History of Sexuality Within our modern minds reside two very different ways in which we deal with the subject of sexuality. The conceptual framework of modern society, to some extent, has developed out of past notions about the body. We can see that springing from our historical roots, issues concerning sexuality have been dealt with through mutual feelings of desire and disgust. The relationship between these two opposed feelings arises from a dual sense of our awareness of our sexuality. One direction we are pointed in, is to view anything sexual in content, as socially digressive.
Freud relegated sexuality to the realm of biology whereas Radical Feminism by critiquing Freud took it out of the interior, private space and juxtaposed it with other institutions to show how it is socially constructed, exposed it’s ‘gendered reality’ and identified Patriarchal structure as the root cause ￼￼￼￼ ￼of it’s hierarchical dimensions. Freud considered sexuality as a sexual drive, an instinct which is present in all human beings since birth, shaping individual behaviour. According to him, everyone is originally bisexual. One’s sexuality goes through different s... ... middle of paper ... ...elations degrade women to the realm of immanence or the ‘inessential other’ involved in the most arduous and mundane tasks of domesticity whereas men posit themselves as the ‘self’ and transcend the cultural inhibitions. Sexuality within patriarchy, hence for radical feminists is not a private matter based on individual choice rather socially constructed and as institutionalising gender disparities.
Discourse of Sex and the Creation of Docile Bodies Subjection is a process that operates in society, and according to sociologist Michel Foucault, can be applied to a multiplicity of discourses. Foucault explains that the beginning of the nineteenth century marked the age of sexual repression and censorship, which became a time of subjection through exerting disciplinary control over a docile population. In his The Introduction to the History of Sexuality, Foucault explains how the scientification of sex came about. Specifically, it was an attempt to obtain a uniform truth about sex. However, there is no truth to it, but rather it is merely a vehicle for social control.
Kinsman makes the key argument that class, economy and sexuality are not mutually exclusive concepts, but are actually interconnected. The idea of historical materialism dominates Kinsman’s approach to regulation of sexuality. Historical materialism is parallel to the Marxist’s concept of dialectical materialism: the history of struggle for control over material. Thus, when historical materialism is applied to “queers,” it demonstrates a vast amount of historical conflict oppression under the ‘natural’ appearance of heterosexuality. Thus, sexuality is historically and socially made, and there is a struggle maintain the status quo.
One must comply with the particular case that is predominant and decide. Then again, an up t... ... middle of paper ... ...exuality, however, exists in distinctive social orders and societies, with some minor special cases are viewed as anomalous and abhorred. It influences social request, attacks particular security and rights, and prompts criminal conduct. "Accordingly, gay people are more inclined to experience and be punished officially and criminally" (Likosky, 1992, pp. 38).
Yet, why are these clear defined boundaries of sexuality placed with such importance? Is it to protect heterosexuality and marginalize sexual minorities? Or is it simply to provide guidance for the performance of individual sexual identity? Works Cited Fernie, Lynn, and Aerlyn Weisman, dirs. Forbidden Love.
In “History and Sexuality Vol. I”, Foucault concerns himself primarily with the idea of sex, and how sex is influenced by, and influencing society and individuals. Sex is traditionally viewed as a real, biological entity from which we conclude that there is such a thing as sexuality. Foucault disagrees, arguing that sex is an “imaginary thing” produced by the idea of sexuality in order to maintain a coherent image (Foucault, 155-156). The body is a conglomerate of culturally constituted meanings, and sex is an “imaginary point” (CITE)- the mere result of a materiality.
Abstract This paper will consist of an exploration into the concept of sexual expression and articulately defining this topic in a critical matter. It will look into topics such as individual expression, which consists of defining oneself in terms of actions. For example: appearance, way of communicating, or simply how one acts. Sexual expression will be seen through social interactions and of how and where people can relate to others. Sexual expression will most importantly be looked into the different types of emotions felt to achieve sexual expression.
He believes that the way in which sexuality is expressed, by different philosophers, is the wrong way to think of sexuality. Through his philosophy his main goal is to question sexuality itself and for society to question the idea of the sexuality options given. Foucault has participated in many revolution such as women and gay revolutions and in the movements pertaining to the solitary prisoners faced in the 70’s. Foucault believed in observing and participating in social movements. He believed that in order to understand the present ies, history needed to be explained and observed.