Introduction
Teresa de Lauretis coined 'queer theory ' in 1991 (Bell). Queer theory is a set of ideas based around the idea that identities are not fixed and do not determine who we are. Intersex is a part of queer theory that is lacking in research however in order to fully understand problems related to binary sex and gender systems, we must acknowledge the difficulty that binary systems create for people who may not fit into these fixed types of categories. Thus, continuing to discuss and research sex and gender in new and inclusive ways will benefit us, both at the macro and the micro levels.
Queer Theory
Queer theory suggests that it is meaningless to talk in general about any group, as identities consist of so many elements that to assume
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Queer theory cheats, by focusing on cultural texts (rather than real life) where it is easier to find sexual or gender ambiguities. Some have taken this to be an account of real social life. Fans of Judith Butler often ignore real-life oppression and instead support their optimistic worldview by gazing at gender-blending movies and photography. Discrimination at home and at work, for everyday queer people, are forgotten about in this approach. Butler 's argument that gender exists at the level of discourse ignores its significance as 'an institutionalised social practice '. It is important to capture real-life statistics of people who don’t fit the “norm” in either traditional gender or sex categories. If we stop identifying people who may not fit the “norms” of the binary, then we mask the structural and individual oppression they will experience. By celebrating difference, queer politics makes the 'gay ' or 'lesbian ' identity to be what some consider too important. Queer theory celebrates pleasure and therefore puts a lot of emphasis on sex. It also puts a lot of emphasis on the visual, as well as a lot of emphasis on the young and trendy ("Queer Theory:
They mention the transition of “the closet,” as being a place in which people could not see you, to becoming a metaphor over the last two decades of the twentieth century used for queers who face a lack of sexual identity. Shneer and Aviv bring together two conflicting ideas of the American view of queerness: the ideas of the past, and the present. They state as queerness became more visible, people finally had the choice of living multiple lives, or integrating one’s lives and spaces (Shneer and Aviv 2006: 245). They highlight another change in the past twenty years as the clash between being queer and studying queerness (Shneer and Aviv 2006: 246-7). They argue that the active and visible contests over power among American queers show that queers now occupy an important place in our culture. They expand on the fact that queerness, real, and performed, is everywhere (Shneer and Aviv 2006: 248). This source shows the transformation in American culture of the acceptance of queerness. It makes an extremely critical resource by providing evidence of the changes in culture throughout the last two decades. Having the information that queerness is becoming more accepted in culture links to a higher percentage of LGBTQ youths becoming comfortable with their sexual identity. However, compared to the other sources, this
In an effort to legitimize all subcategories of sexuality considered deviant of heterosexual normatively, queer theory acknowledges nontraditional sexual identities by rejecting the rigid notion of stabilized sexuality. It shares the ideals of gender theory, applying to sexuality the idea that gender is a performative adherence to capitalist structures that inform society of what it means to be male, female, gay, and straight. An individual’s conformity to sexual or gendered expectations indicates both perpetration and victimization of the systemic oppression laid down by patriarchal foundations in the interest of maintaining power within a small group of people. Seeking to deconstruct the absolute nature of binary opposition, queer theory highlights and celebrates literary examples of gray areas specifically regarding sexual orientation, and questions those which solidify heterosexuality as the “norm”, and anything outside of it as the “other”.
For example, “sociological and popular understanding of gay and lesbian relationships has been greatly distorted by the false presumption that only heterosexual relationships are normal ways of expressing sexual intimacy and love” (Andersen 1997, 95). This explains how society helps in influencing and identifying people sexual identities throughout their lifetime. Andersen admits that “heterosexual identity includes the belief that men have an overpowering sex drive and that women are considered more loving, soft and are link to sex [… and] contemporary sexual attitudes are shaped by phallocentric thinking-that which sees men as powerful and women as weak” (Andersen 1997, 94, 96). Although, society is lead to believe that men should be the dominant figure of the family. The reality is that, in gay and lesbian relationships, no one individual displays the behavior of an authoritative
Stereotypes have become a socially accepted phenomena in today’s society. So socially acceptable, in fact, they have made it onto advertising billboards and into our daily language. We do not think twice as they pass our tongues, and we do tilt our heads in concern or questioning as they pass into our ears. In Judith Butler’s essay “Besides Oneself: On the Limits of Sexual Autonomy”, stereotypes are exposed and explored. Especially stereotypes pertaining to sexual orientation. Butler explains how stereotypes are unacceptable. She does this in a way which allows her to concurrently explore what it means to be human, and also what humans do or need to make Earth a livable place for ourselves. When examining Butler’s essay, one could say, and
Seidman, Steven, Nancy Fischer , and Chet Meeks. "Transsexual, transgender, and queer." New Sexuality Studies. North Carolina: Routledge, 2011. . Print.
In “Dude, You’re a Fag,” multiple boys that were interviewed said they “didn’t like gay people” and were disgusted by gay men but lesbians were “good” (Pascoe). These boys only viewed female homosexuality as “good” because of its place in the heterosexual male fantasy and not because they approved of homosexuality as a legitimate and accepted sexuality (Pascoe). The binary gender system creates a male dominated society that allows for only female homosexuality to exist because even through it goes against the strict normative heterosexuality it can still be a source of pleasure for men. Male homosexuality, however, is not accepted because in a male dominated world it is associated with not being masculine. Through the use of the slur “fag,” people demean and emasculate boys and men (Pascoe). The use of “fag” against someone does not imply that they are homosexual; instead, Pascoe’s study and interview of high school age boys shows that it is used to say that a person is not masculine and therefore not conforming to their gender roles. Even though women can be sexually fluid and have intimate relationships with other women, it is not viewed as legitimate sex because there is no penis involved. Women are allowed by society to have sex with whomever they want, as long as they are still able to perform their gender role as wives and birth givers. In contrast, in
In the essay by Judith Butler, Besides Oneself: On the Limits of Sexual Autonomy, she describes the social norms of society slowly changing and designing new social norms of society by the awareness of Gays, Lesbians, and Transgender preference people. She is also describing the struggles of everyday life for gays, lesbians, and transgender people. Butler states a question that makes a good point for this way of thought, “what makes for a livable world?”(Page 240). This question is asked to understand what a livable life is first. A livable life is life that is accepted by society. If society does not accept certain individuals because of the choices they choose to make or the way they are brought up, then society chooses to stay ignorant and uneducated on these types of situations. Individuals who are not accepted by society receive less treatment than that of some who is accepted by society. This does not only extend to gays, lesbians, and transgender, but extends to people who are less fortunate than others. People judge people. This is human life. People are influenced by other people and want they have. The media is a big part of what people strive to be like or accomplish. People watch th...
“Acting queerly means, above all else, transgressing, disrupting, and subverting straight norms and conventions” (Nowlan 8); in other words, acting queerly means challenging the heteronormative ideology. The heteronormative ideology, or simply heteronormativity, is a cultural bias that sees heterosexuality as the normal and only one sexual orientation. This term also comprises the idea that in most societies exists a prescribed set of “straight norms” (Nowlan 8), among which patriarchy and a strong division between the feminine and the masculine play a leading role. In some cases, subverting heteronormativity is the main idea and aim behind many films portraying in some ways the queer community. However, there are also films that, in spite of having, for example, homosexual characters, do not “act queerly”; in fact, some of these even reinforce heteronormativity and are thus counter-productive to the LGBT community. One example is Pawel Pawlikowski’s My Summer of Love (2004) (based on the novel of the same title by Helen Cross), which centers on the lesbian love story between two teenagers girl, Mona and Tamsin. In what follows, it will be shown that Pawlikowski’s film is detrimental to the gay community, as it reinforces the heteronormative ideology, rather than challenging it.
In relation to how sexual minorities like lesbians are marginalized by the power elite in society, Judith Butler explains the politicization of sexuality through the performance of sexual identity by constantly rearticulating and re-establishing heterosexuality as the norm. Ironically, the term “heterosexual” cannot claim authority as ...
The queer theory considers sexuality as always being modified, passing boundaries and normality. In Kissing Jessica Stein, Jessica finds herself seduced by temptation and wonders if she could find all those things she looks for in a partner: a friend, a protector, someone to be there when she’s sick, in a woman. Paula C. Rust suggests that the most common change among peoples, is their own position on the sexual landscape. Socially constructed by dialogue, interaction, our environment creates a universal stigma of sexual normality. In Kissing Jessica Stein there is a scene in which Helen and Jessica sit at a bar when approached by two men to whom they prose the question: Can a woman who’s only been with men be attracted to women? Directly relating to the concept of sexual fluidity – Could Jessica’s sexual landscape change? Based on how we see that she falls in love with a woman, the answer is yes. Sexual desire goes beyond genetic attraction, but extends to emotion fancy and lust. As a result of Jessica’s ability to reject her tradition sexual orientation, her sexual landscape is
According to the concept of gender performativity by Judith Butler, it is said in the book called Bodies That Matter (1993) that “Gender norms operate by requiring the embodiment of certain ideals of femininity and masculinity ones that are almost always related to the idealization of the heterosexual bond.” (Butler, J. 1993) It is clearly to state that the masculinity and femininity are framed by the gender ideology which has an impact on the liberation and expression of homosexuals in the
The sex and gender binary is a socially-constructed classification of sex and gender into two distinct and biological forms of masculine and feminine. The binary is a restricting concept that enforces the ideology that solely two genders exist—it is a social boundary that limits people from exploring gender identity or mixing it up (Larkin, 2016). As Mann depicts it, the binary constrains us to take on one gender identity, and to follow through with the expected roles assigned to that gender. The implications are that it compels people to fit into the binary and follow the patriarchal, heteronormative traditions of society (Mann, 2012). However, the binary was not always so clear-cut, but certain concepts from scientific research such as the
Queering is to reframe and so reinterpret what is being shown in order to pick up on non-normative themes. The piece by Pugh and Wallace (2006) is important to my analysis because it focuses on how the queering of a work of fiction that upholds gender and sexulaity normativeity that is intended for a younger audience can be accomplished. Schildcrout (2008) offers an account of an older child’s television show and the ways in which queer identities are depicted. They find that most of the non-conforming play with gender and sexuality were used for a comedic effect and that those who transgressed were always set ‘straight’ in the end. All of these articles center on media representations of queer identities and I will use them to better understand the types of representation and the different ways media can be interpreted.
This quote addresses directly the primary difficulty of the issue. The terms gay and lesbian are useful in literature in that they allow a group of people who have been marginalised and even persecuted to become visible. They enable a way of life and a set of identities, harmonious or conflicting, to be presented, to be questioned, to be understood and accepted. As categories they create ‘space’ in which there may develop a more evolved understanding of texts and they also create a genre within which many lesbian and gay writers are comfortable with being placed. A gendered reading of a text can reveal undercurrents and depths which might otherwise not be apparent. These categories also make ‘space’ for the author within the text which leads to a closer tie between the author and the reader in the reading process.
...it is always or only symptomatic of a self-inflicted homophobia. Indeed, a Foucaultian perspective might argue that the affirmation of “homosexuality” is itself an extension of a homophobic discourse." (320/121) As we can see, Judith Butler believes that resistance to identity is a means of resisting power from the outside. Her revision of Foucault comes about as a means to do this as Foucault's notions of power leave no room for resistance from the outside.