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Social-Psychological Theory of rape
Social-Psychological Theory of rape
Sociology of rape
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In Chapter 4 of Lesbian Ethics, Sarah Hoagland argues that desire is a socially and politically constructed perception and that in today’s heterosexual society the current concept of desire forces and perpetuates the split between reason and emotion. Hoagland focuses on sexual desire, however her analysis can be applied to the desires of any person, object, or action. I will give an account of Hoagland’s view on desire, and reason and emotion; I will analyze three things that I desire: my career, developing a family, and making enough money for that family to live comfortably, why I desire them and how my desires are socially constructed; I will finish by determining, based on my analysis of desires, that I agree with Hoagland, that reason and emotion are inseparable and attempts to separate them are damaging. In today’s heterosexual and patriarchal society sex and sexual desires revolve around men, and Hoagland sets out seven patterns showing how this is the case. Sex is thought of as a “powerful and uncontrollable urge” and male sexuality therefore is a basic component to male health, sexual acts show male conquest and domination, sexual freedom gives men total access to and over women, rape is, by this logic, natural and women who resist a man’s advances are “‘frigid’”, sex involves losing control and sexual desire, when described as erotic, “involves a death wish (eros)”. The bottom line is that in today’s heterosexual and patriarchal society sex is all about men having a natural power over women; sex involves a total loss of control which creates a split between reason and emotion since being in control is a matter of reason controlling emotions, “we tend to believe that to be safe we must be rational and in control but to... ... middle of paper ... ... and that this split is destructive. This separation forces us to act with only one aspect of ourselves at a time. The rational portion is what we act upon if we want to be taken seriously since using emotions or being emotional is equivalent to being out of control and is therefore bad (in today’s heterosexual and patriarchal society). This separation can be seen in our current interpretations of desire as nonrational, as erotic and therefore out of control. True desire however involves reason and emotion, both to determine what we want, reason to help decipher how to attain it and emotion to give us the drive to work towards it. Reason and emotion are inseparable and when we try to separate them is when we end up fragmenting ourselves. Works Cited Hoagland, S. L. (1988). Lesbian ethics :Toward new value (1st ed.). Palo Alto, Calif.: Institute of Lesbian Studies
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
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
Seidman, Steven. Beyond the Closet: The Transformation of Gay and Lesbian Life. New York: Routledge, 2004. 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...
“What makes for a livable world?”, and what constitutes the human?”, are two questions Judith Butler inquires in her opening paragraph and throughout her writing that determine the mindsets of individuals throughout our society. Both of these arguments are answered differently, by different persons, within different cultures, yet play a dramatic role in Butler’s view of herself, the LGBT community, and most of all, every other human
Rich, Adrienne. "Compulsory Heterosexuality and Lesbian Existence." Signs: Journal of Women in Culture and Society 5 (1980): 631-60. Rep. In Adrienne
Back in my younger days, I feared to lose my social and economic privilege as being seen as a homosexual female, so I policed myself to present this ‘straight girl’ persona, to avoid being publicly and institutionally sanctioned. Reflecting on Adam’s readings, “Adult heterosexuality was not taken to be an inevitability; it was an achievement of safe passage through adolescence.” (p***) Regardless, of how I felt back when I was young, I still do “act” heterosexual (acting heterosexual is the performance of the traditional straight sexual identity). Be that as it may, now I don't distress when peers around me don’t follow the social rules of normative femininity and heteronormativity in public.”Years ago I would have shunned them, or best, ignored them” (76); and yet with several developed friendships that I have made along my life journey, and a lot of courses that bring awareness to homosexuality; I’m proud to say that “gradually my awareness...was no longer the source of my shame, but the beginning of my empowerment”. (p.75-76) I have reached the point in my life, that now I force myself to acknowledge and not fear the social retaliation of the practices and normalization of heterosexuality by the women I know. Meanwhile, I may still be self-conscious around those women who don’t fit this normative, yet I won’t be imposing my opinions on them, those opinions are up to me
Halperin, David. "Is There a History of Sexuality?." The Lesbian and Gay Studies Reader. Ed. Henry
Feminist theory examines sexuality through a lens that is very critical of male-dominated power structures that perpetuate the subordination of women. Many feminist scholars argue that the institution of heterosexuality itself is a construct, or “a beachhead of male dominance” (p. 633), according to Adrienne Rich in her essay “Compulsory Heterosexuality and Lesbian Existence” (1980). From a feminist theoretical standpoint, humans develop sexuality as their gender identities develop: “our sexual desires, feelings, and preferences are deeply imprinted by our gender status” (Seidman, 2003, p. 18). This relates to Rich’s notion of compulsory heterosexuality - a facet of feminist theory that claims women are forced into heterosexual roles by a male-dominated
...ng in their relationship, but cannot deny something that her newly awakened sexuality craves. It is her way of rebelling against society and fulfilling many suppressed wants and desires. It leaves her empty, however, as this passion did not come from love.
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.
In Sigmund Freud’s “Sexual Morality and Modern Nervousness”, contained in Sexuality and the Psychology of Love, the writer presents separate roles for men and women as it relates to sexuality, even referring to a “double code of morality” (22) for the genders. In his paper the former often takes the role of the subject while the former becomes the object. In fact, women are described as the “true sexual guardians of the race” glorified, it seems, instead of truly studied. However, in one particular section of the essay, Freud turns his focus onto the female sexuality. In specific he references the various factors that, in his eyes, can influence the female sexual formation. The primary influences being that of the society, primarily the institution of marriage, and that of the family, which would include both a woman’s parents and children. After discussing these elements, Freud then
The modern day understanding of lesbianism can best be described as nebulous. Although most know that a lesbian is a woman that loves other women, the public opinion surrounding lesbianism mainly consists of half-formed stereotypes and vague disapproval or begrudging acceptance. When considering the LGBT community, most people picture the gay male and neglect the rest of the acronym. There a multitude of reasons for this nebulous perception of the modern day lesbian, but in actuality, lesbian culture is a vast and solid connection between woman that history has often refused to acknowledge. Although lesbian culture is often forgotten or overlooked, it encapsulates the broad variety of actions and appearances reclaimed by thousands of women,
“It is the uniquely protean quality of sex as a conceptual category that allows the scholar to see in it that for which his training tells him to look: the ...
politics and lesbian identity, dies at 82." 28 Mar. 2012, n. p. Web. 15 Apr. 2012.