Marriage Is A Tool Of Social Control Exploitation Essay

Marriage Is A Tool Of Social Control Exploitation Essay

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4. Marriage is a tool of social control exploitation, and dispossession (90), and is ultimately linked to “vital life resources” such as access to housing property and healthcare. This makes it hardly a “choice,” as it punishes those and their acts who fall in the “outer limits” and who do not participate in marriage. However, it privileges those whose actions reside within the “charmed circle,” and those who adhere to the familial and sexual standards in which the institution of marriage enforces, along with privatizing dependency (88). This “choice model” acts as if it possible to simply participate or not participate in these systems when actually, “we all are implicated in heteropatriarchy, colonialism, white supremacy, and capitalism” regardless if one “chooses” marriage or not (94). The argument is often used that “marriage is a right,” dangerously implicating the fallacy that “marriage is right,” however, as discussed earlier, “freedom from” something is a negative liberty. The fact that it was also a historical tool of colonialism proves, marriage was initially used to steal land and create genocide against Natives, using marriage as a literal option of survival for these people, as they are forced to assimilate into white culture during these times. Marriage is also used as a form of immigration control and policing of the “good immigrants,” such as those who comply with these familial codes of conduct, including the Page Act of 1875, that was also used to boost the economy. These reasons show that marriage is not an individual choice but rather forced upon by institutions who exploit and commodify those within this sanctuary, and therefore these arguments perform “the damage that the existence of a marriage system does t...

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... marriage.” Rather, the punishment and rewards system needs to be addressed, rather than introdicing and tarnishing these imbalances within the LGBTQ community. Queering this institution is important and those critiquing it must not be simply regarded as “judgey” because it silences and is counterproductive to dismantling this system, as well as changing policies and “demand radical redistribution of wealth and an end to poverty” so the institution of marriage is no longer necessary” (96). Queering should be about dismantling problematic systems not trying to become involved in them, or having them become more inclusive, allowing them to oppress more people. Queers should deny the argument that queer couples are normal couples and thus should be allowed into this normative system of marriage, because it is social normavity that oppresses and marginalizes the “other.”

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