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The impact of breaking a social norm
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“What makes for a livable world is no idle question”, Butler pronounces, and judging the meaning of this quote, I believe that this question is varied throughout our world. Butler acknowledges that with social norms, majority of the people outside of these norms will feel unrecognized, while obviously still capable of living within our world, but taking into account the thought of not belonging. These “different” people who develop the acquisition that they’re not included, is what undermines their question of whether or not this is a livable world. Given the situation, these outside individuals may also tend to become less vulnerable, in fear that their true identities will be miscalculated and/or unacknowledged. To rid of these biased norms, …show more content…
It is what defines part of the question to what makes a livable world, but one should learn when, where, and the consequences of being vulnerable. There are many positives to becoming vulnerable, but there are also negatives. One must consider that becoming vulnerable does, yes, help release challenging emotions and the opportunity to connect with others, but also lets others have the ability to become violent. Becoming vulnerable lets others inside our emotions, which also gives people the opportunity to hurt us. The fact that without vulnerability, we give people nothing to consider or understand about us which gives us no reason to fear becoming attacked. Though, when we become socially vulnerable, we are also creating our physical and emotional vulnerability which gives us options of either becoming loved, or becoming hurt. We must all acknowledge the positives and negatives of vulnerability and learn to accept that when we let others in, we risk the fault of being hurt, but we also risk the pride of being loved. Therefore, without vulnerability, we may never find love, and we may never be able to restore a friendship that may be …show more content…
Someone who fakes their communication and fakes their vulnerability in order to fit in, may seem human to those who relate, but is considered non-human to most because the human is who we truly are and not who we pretend to be. Now, this may seem true for most of us, but understanding that the human is who we truly are on the inside, we must take into account that we all wear masks. We all pretend to be someone who we’re not when confronted within a group that differs from our socially normal group. In regards to this assumption, this mean that we’re all considered human when we conform to become acknowledged through the use of
Are we really humans? What is the definition of a Human being? What makes us Humans? Society is so complicated that anything can be true these days. In Judith Butler’s essay, “Besides Oneself: On the Limits of Sexual Autonomy”, she talks about how humans are vulnerable to life around us socially and physically, and humans are dependable on others. She also uses examples such as grief to define who we are because when humans go through the grief process it reveals who that person really is and it can change that person forever in. Some people go through the grief process differently because it affects everyone. Losing someone close to you can change your prospective about life and how you look at things. We live in a country where everyone is going to be judged and looked at differently no matter what gender a person is.
In today’s world, we live in a society where we are subjected to follow rules, which are placed upon us by the society. Many people are faced with the dilemma of whether or not to follow the ideals of other people, or pursue their ideals and go against the prevailing conventions. In “Selections from Into the Wild” by Jon Krakauer, the author talks about a man named McCandless who went into the Alaskan wilderness in order to find his true self. His journey was also to escape from the societal norms of society. A person who goes into the wilderness believes that they can live their life with brute simplicity. This gives them little to no time with the complicated problems of modern society. Likewise, in “Waiting for a Jew” by Jonathan Boyarin, the author talks about one’s aspiration to find their identity and purpose in the community. He conveys that religious places, like shul, allow an individual to develop a cross- cultural self. The desires and expectations placed upon us by the society shape our strategies of personal identity; therefore, instilling fears that cause us to identify in opposition to our prevailing conventions.
...le knowing their identity, so that they do not have to face the judgments of others. "Man is least himself when he talks in his own person! Give him a mask and he'll tell you the truth!" (Velvet Goldmine).
In a society where “The Brave New Worlders could take holidays from their black moods, or from the familiar annoyances of everyday life, without sacrificing their health or permanently reducing their efficiency” it made life seem like pure happiness (Huxley, “Chemical” 297). The World Controllers have created a new world where everyone belongs to everyone in order to lull their citizens into believing that the world is perfect. The World State’s motto of “Community, Identity, and Stability” is forced upon them by lack of family, brainwashing, and the use of Soma (Huxley 3). The government uses these words as a way to assure that there will be no rebellion or actions against the creators of this ideal world. If one can remove the family ties,
In Orwell’s Nineteen Eighty-Four and Huxley’s Brave New World, the authoritative figures strive for freedom, peace, and stability for all, to develop a utopian society. The Utopian society strives for a perfect state of well-being for all persons in the community, and over-emphasizes this factor, where no person is exposed to the reality of the world. As each novel progresses we see that neither society possesses family values nor attempts to practice them. Neither are passionate nor creative in factors such as love, language, history and literature. Our society today, in general, is unsure about the future: The nightmare of total organization has emerged from the safe, remote future and is now awaiting us, just around the next corner. It follows inexorably from having so many people. This quotes represents Watts’ fear for the future; George Orwell and Aldous Huxley both explore the future state of civilization in their novels. They both warn us of the dangers of a totalitarian society. Both books express a utopian ideal, examine characters that are forced into this state and are compelled to dealing with this society and all the rules involved.
“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
Lingis (1994) indicates that “One exposes oneself to the other-the stranger, the destitute one, the judge-not only with one’s insights and one’s ideas, that they may be contested, but one also exposes the nakedness of one’s eyes, one’s voice, and one’s silence, one’s empty hands” (p. 11). This “other community” comes into being when the stranger is exposed, having no common rational discourse with us. This stranger or intruder disrupts or intentions and makes us question our own cultural coding, “arresting one’s own intentions” during their encounter.
By attempting to imitate the expected forms of expression of mainstream identities, the person is choosing to diminish part of their self. While Blackmore suggests that, “What makes us different is our ability to imitate (Blackmore p. 3),” covering can have strongly negative effects upon an individual and ostracized groups. By choosing to cover, an individual internalizes and upholds the ideology that some identities are better than others. Some people argue against a negative view of covering, suggesting that it is product of nurture and not fully a person’s conscious decision. Excusing covering by simply explaining it as a byproduct of a person’s upbringing is harmful because it does not hold the person accountable for their own actions. However, once the excuse behind explaining covering as an unconscious decision, the factor of consciousness is important to consider. Due to the
Adopted into sociology by Erving Goffman, he developed most terms and the idea behind dramaturgical analysis in his 1959 book The Presentation of Self in Everyday Life. This book lays out the process of human social interaction, sometimes called "impression management". Goffman makes the distinction between "front stage" and "back stage" behavior. “Front stage" actions are visible to the audience and are part of the performance. We change our hair color, eye color, complextion. Wearing make-up, the way our hair is styled, the clothes we wear. The demeanor we present to the world to the. All of these things lead to an outward appearance of what we want others to think we are. People engage in "back stage" behaviors when no audience is present. We whine and moan about the customers we deal with. Hair goes un-styled, make is wiped off. Clothing is comfortable and unrestricting. When a person conducts themselves in certain way not consistent with social expectations, it is often done secretly if this ...
...inferior cultures are always able to adapt and learn things from larger groups, in contact zone environments the larger groups are finally able to draw things from the smaller cultures as well, and thus transculturation becomes a two-way street. Only when people are made aware of the marginal diversity that surrounds them in everyday life are they able to gain a wider understanding and deeper knowledge of the world around them. They are then able to apply that knowledge to shape and benefit the way they interact with others and operate as a part of a society that is more open, leaving behind the mistake of imagined communities and applying inaccurate definitions to groups of people.
Butler effectively places the Oankali biology, culture, and way of life as the norm, through Lilith 's need, as well as the other 's, to accept them in order to survive, in turn constructing the humans as the marginal demographic. Butler 's decision to make humans abnormal helps the reader call into question what we deem as human characteristics and human nature, because we begin to see how we both align and separate ourselves from each other based upon biology and
In a world based on the motto “Community, identity, stability,” every aspect of society follows that phrase. In the Aldous Huxley’s Brave New World, everyone belongs to everyone else. The people live in one community, follow their pre-destined identity and lead stable lives as a result.
Towards the beginning of the chapter, Butler opens her discussion with a series of questions in relation to “recent global violence” that inquires the value of humans and human life; thus, introducing her first point, “what makes a life grievable” (Butler 20)? The use of rhetorical questions in her opening paragraph introduces Butler’s main points she will be discussing. Although she goes into depth about the topics of her questions, Butler does not literally answer them and rather leaves it up for interpretation. Its effect encourages the reader to contemplate these questions and answer them on their own, emphasizing the importance of awareness Butler wants people to value; when one falls into a state of vulnerability due to loss, their once conscious minds are now clouded causing people to no longer think clearly about the effect their actions can have. Similar to her opening questions, Butler, again, asks a series of questions towards the middle of her chapter, in which she introduces a new topic. Butler describes grief as a sudden hit of waves that cannot be seen in advance and it's heart wrenching effect takes a hold of people; thus, Butler begins questioning this unknown force that “claims [people] at such moments” causing people to no longer be “masters of [themselves]” (Butler 21). The questions illustrate a pause in Butler’s essay in which the reader evaluates and analyzes what she is talking about. Its effect is similar to how Butler urges individuals to take the time to reevaluate their actions before acting on impulse and causing harm to others to mask their own pain. Mourning leads to vulnerability and during this state of exposure, individuals are at risk of later becoming instruments of performing acts of violence on to others. It is a never ending
Humanity is defined by one major factor: one’s understating of the self. By understanding one’s self, one can understand society and the world that surrounds themselves. There is one thing that can often distort one’s personality, one’s identity. By identifying as one thing a person can often change how they act or do certain things. This is often found to hide one’s true motives or intention, but it can also be used to hide hidden factors that aren’t as prevalent. One’s personality and identity are very closely linked, and tend to play off one another. This fact can be show in within multiple works. To name a few authors who demonstrate this fact: Clifford Geertz, Horace Miner, and Andrei Toom. Their works seek to dive deeper
Vulnerability is the ability to be open to hurt, pain, and suffering or appear as you are. I believe the scariest thing about being vulnerable is that once you are vulnerable with someone you do not know what they will do. People are uncomfortable not knowing the future, we strive to know every little detail. However, being vulnerable leaves one at a state of not knowing what will happen. This is why people hate and even fear being vulnerable. After having watched Brene Brown’s Ted talk, I learned it is okay to be vulnerable. This is because being open to pain may not always lead to suffering, but happiness instead. It is not just vulnerability people fear. Many people also fear unworthiness. Unworthy of being loved, to be anything other than