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gender idenity in the lgbtq community
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In a structured society, as one we’ve continued to create today, has raised concerns over the way society uses the term queer. Queer was a term used to describe “odd” “peculiar” or “strange” beings or things alike, but over the centuries societies began to adapt and incorporate the term into their vocabulary. Many authors such as Natalie Kouri-Towe, Siobhan B. Somerville, and Nikki Sullivan have distinct ways of describing the way the word queer has been shaped over the years and how society has viewed it as a whole. In effect, to talk about the term queer one must understand the hardship and struggle someone from the community faces in their everyday lives. My goal in this paper is to bring attention to the history of the term queer, how different …show more content…
As Fritsch et al. states, “even as ‘queer’ became an established identity in the LGBTQ rainbow acronym, it also worked against the normalization of gender and sexuality by challenging the presumption of a two-gender system” (336). A majority of the queer community had/have conflicting thoughts about whether the term queer must be used as a way to distinguish or rather alienate oneself with from binary system. Many of the people within the community don’t like to separate themselves, believing that by doing so will push them further away from society when in reality this will result in losing their loved ones and friends. Others argued that by doing so they break apart the binary structure and in order everyone in a sense is queer; there is no set standard for what normal is. Moreover, people believe that with trying to embrace and embody the term queer, there will be negative emotions and actions made towards them which puts them at an even higher risk of being victimized. Being in the center staged of the whole movement not only brings conflict but it can in the long run off put people from overall trying to identify with the queer movement or the term queer
In his work about gay life in New York City, George Chauncey seeks to dispel the various myths about the gay lifestyle before the Civil Rights era of the 60’s. He distills the misconceptions into three major myths: “…isolation, invisibility, and internalization” (Chauncey 1994, 2). He believes a certain image has taken in the public mind where gays did not openly exist until the 60’s, and that professional historians have largely ignored this era of sexual history. He posits such ideas are simply counterfactual. Using the city of New York, a metropolitan landscape where many types of people confluence together, he details a thriving gay community. Certainly it is a community by Chauncey’s reckoning; he shows gay men had a large network of bar, clubs, and various other cultural venues where not only gay men intermingled the larger public did as well. This dispels the first two principle myths that gay men were isolated internally from other gay men or invisible to the populace. As to the internalization of gay men, they were not by any degree self-loathing. In fact, Chauncey shows examples of gay pride such a drag queen arrested and detained in police car in a photo with a big smile (Chauncey 1994, 330). Using a series of personal interviews, primary archival material from city repositories, articles, police reports, and private watchdog groups, Chauncey details with a preponderance of evidence the existence of a gay culture in New York City, while at the same time using secondary scholarship to give context to larger events like the Depression and thereby tie changes to the gay community to larger changes in the society.
Society has grown to accept and be more opened to a variety of new or previously shunned cultural repulsions. Lesbians, transgenders, and gays for example were recognized as shameful mistakes in society. In the story Giovanni 's Room, the author James Baldwin explores the hardships of gays in the 1960. The book provides reasons why it is difficult for men to identify themselves as homosexuals. This is shown through the internalized voice of authority, the lack of assigned roles for homosexuals in society and the consequences entailed for the opposite gender.
For years homosexuality in the United States of America has been looked down upon by citizens, religions, and even politicians. The homosexual culture, or the LGBT (Lesbian Gay Bisexual Transgender), has been demoralized and stuck out and lashed against by the Heterosexual community time and time again. To better understand the LGBT community we must first grasp the concept of Sexual Orientation.
Andrew Sullivan, author of, What is a Homosexual, portrays his experience growing up; trapped in his own identity. He paints a detailed portrait of the hardships caused by being homosexual. He explains the struggle of self-concealment, and how doing so is vital for social acceptation. The ability to hide one’s true feelings make it easier to be “invisible” as Sullivan puts it. “The experience of growing up profoundly different in emotional and psychological makeup inevitably alters a person’s self-perception.”(Sullivan)This statement marks one of the many reasons for this concealment. The main idea of this passage is to reflect on those hardships, and too understand true self-conscious difference. Being different can cause identity problems, especially in adolescents.
...sented as more than just deviance, but a way in to comparable differences to what are the societal and sexual norms of “typical” attractions and behaviorisms. This is the outlying interdisciplinary approach to the nebulous idea of queer ecology. In sum, clarifying the definition of queer and how queer ecology influenced and diverted from more biased structures to ecology has a positive effect on future studies, despite its own shortcomings. It provides a more fluid and approachable, albeit complex framework for many people.
· Influences: civil rights movement, Black Power movement, white student movement, antiwar movement, and feminism.
...anguage. They do not keep in mind that neutralizing “queer” will not neutralize the words related to “queer” automatically; in fact, the related words may recreate the original, hateful “queer”. Furthermore, those who think that hate is removable from “queer” are mostly young, and have not faced the real pain inflicted by the word in the past. On the other side of spectrum, some think that the in-group (homosexuals) must create a revolution against the out-group by using the power of hate that “queer” contains in order to force the authoritarian group to stop using “queer” in an abusive way. However, homosexuals may not be successful in changing the faith of others because faith cannot be forcefully determined. In the end, one can definitely say that reclamation of “queer” is of no use because the hate associated with “queer” only dies if the word “queer” dies.
In modern society, everyone seems to be fighting or arguing for specific causes. The LGBTQ+ community has grown increasingly in recent times as more people have “come out” and shown their support as allies of the community. Sam-sex partnerships are met with increased acceptance and same-sex marriage was made legal in the United States last summer. “Being queer” is not a new notion in the slightest and yet there is still a push-back against the queer community. Heteronormativity is still pushed as the “right” way. Heteronormativity states that everyone falls into one of two complementary genders and from there they engage in heterosexual partnerships. However, despite the history of heteronormative culture in the USA, society as a whole is evolving
Due to the fact that it is human nature for individuals to adapt to changes and modify one’s shortcomings to fit in within civilization. In “What is a Homosexual”, Sullivan deliberately incorporates Darwinism’s theory to suggest that the homosexuals “survival depends upon self concealment” in a heterosexual institutionalized society (A. Sullivan 195). He manipulatively utilizes the audience’s personal memories of their first crush to imploringly urge readers to recreate their mentality of homosexuals and homophobic behaviors. Simultaneously, he sustains the idea that in order to survive in a world full of heterosexuals, the gay community has been forced to disguising their standings to a “favourable variant” (Halliday 392) . This in turn, underscores the immorality of the situation as it restricts an individual’s mentality from one’s true self as well as a reason to why homosexuals develop a “psychological toll” due to the “negative social attitudes toward homosexuality” (G. Sullivan
Sexual orientation and normatively defined genders (male and female) recently entered popular circulation as more acceptable. Less attention is drawn to their defining characteristics due to a lessening of interest in their potential to be considered atypical. This is exemplified by Bo’s seamless ability to exists as a bisexual without ever claiming the title of bisexual. Now, society takes an invested interest in sexuality that is perceived as nonstandard. Thus, as per Foucault’s theory, great attention is directed toward non-normative sexuality. That which dominates public conversation enters specific sex acts into discourse, creating new species based on these sex acts. While a succubus is not an actual human species determined by sex acts, new terms defining people based on their sexuality are entering popular dialogue, such as polyamory. Society’s obsession to link all aspects of existence to sexuality is not likely to diminish, so as time progresses, different aspects of sexuality, sex acts, gender, and sexual orientation will continue to enter the cultural lexicon as designations for a new classification of deviant sexual behavior. While this will perpetuate the fascination and oppression of and with sexual minorities, it will give people like Lost Girl’s Bo, a sense of identity. Giving a person a word or classification for their previously misunderstood behavior is a gift and a curse. The present is allowing someone the choice to come out of the closet, as that which is not categorized is unable to be understood or expressed in meaningful
Aasif Mandavi once said, “If you don’t acknowledge differences, it’s as bad as stereotyping or reducing someone.” Queer representation in the media has been a point of contention for the last several decades. Throughout history, media critics have studied how lesbian, bisexual, transgendered, and gay individuals have been portrayed as villains or victims in television shows and movies. By having these individuals take on the role of a victim or villain, it enhances stereotypes present that gay men are effeminate and flamboyant and lesbian women are manly and unattractive. Because society is prone to think in terms of gender binary and heteronormativity (through not acknowledging differences), lesbian, gay, bisexual, transgendered, and queer (LGBTQ) individuals have been marginalized from traditional culture today. “Gender beliefs only allow for the existence of two sexes.” Because of this, I will discuss how the representation of queer individuals in media and society consists of false stereotypes and fabricated images. This will be done through a discussion of heteronormativity and gender stereotypes present in today’s culture as well as through specific episodes and examples from the show Modern Family on ABC.
In the 1990's there has been what is called a "normalized movement"(Warner 41). This so-called movement has permeated into all aspects of the Gay and Lesbian movement's agenda. It has become increasingly clear in the realms of the media such as television, movies and magazines. The major objective for the proponents of this movement is to make the homosexual seem "normal." This would be done by not focusing on the sexual nature of the homosexual. Since their sexual behavior is considered deviant by society, any outward expression of it will be looked down upon. So, it has been the goal of some leaders of the movement as well as those who control the media outlets to separate the identity and sexuality of the homosexual as far as possible.
This manifests itself in stereotypes, particular those associated with feminism that all feminists are women. Such stereotypes endorse a normative framework that implies that men cannot be feminists simply because they are men, limiting their beliefs and practices within the heteronormative matrix. Butler (1990, 1) concludes that “the very subject of women is no longer understood in stable or abiding terms”. This allows for non-binary gender terms to be discussed and legitimised as a way of living. The example of the term queers is exemplary of the attempt to move beyond static identity by dissolving binaries classifications and umbrella terms and instead conceptualising sexuality as a state of flux (Butler,1993, 226). However, the term has also been used as a derogatory noun or adjective for homosexuality until, in the late 1980s and early 1990s, queer was reclaimed by activists (Callis, 2009, 214). Thus, while there is legitimacy and agency in non-binary identity categories, the very nature of terming the non-binary creates a new binary between queer and normal which positions the heterosexual in the dominate normative position (cited in Callis, 2009, 5). This example of the failings of sex based categories
The differences between race and gender are socially constructed. However, not everyone can conform to the same ideas surrounding difference race and gender roles. In Naisargi Dave’s paper on Queer Politics in Contemporary India and Smadar Lavie’s essay on Gender, Race, and Bureaucratic Pain, both authors discuss how people use different forms of agency to gain power in in their society and government. This paper will aim to analyze these papers, as well as to demonstrate the similarities and differences between them.
When one hears the words “LGBT” and “Homosexuality” it often conjures up a mental picture of people fighting for their rights, which were unjustly taken away or even the social emergence of gay culture in the world in the1980s and the discovery of AIDS. However, many people do not know that the history of LGBT people stretches as far back in humanity’s history, and continues in this day and age. Nevertheless, the LGBT community today faces much discrimination and adversity. Many think the problem lies within society itself, and often enough that may be the case. Society holds preconceptions and prejudice of the LGBT community, though not always due to actual hatred of the LGBT community, but rather through lack of knowledge and poor media portrayal.