#Gender Trouble: Feminism and the Subversion of Identity | Explore Tumblr posts and blogs

abtrusion · 1 month ago

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Trans is Useful for That Guy Over There

I would suggest as well that drag fully subverts the distinction between inner and outer psychic space and effectively mocks both the expressive model of gender and the notion of a true gender identity.

-Judith Butler, Gender Trouble (1990)

A certain folk egalitarianism already existed in the Middle Ages, coming to the fore during popular festivals like carnival, May Day or Christmas, when much of society revelled in the idea of a ‘world turned upside down’, where all powers and authorities were knocked to the ground or made a mockery of. Often the celebrations were framed as a return to some primordial ‘age of equality’ the Age of Cronus, or Saturn, or the land of Cockaygne. Sometimes, too, these ideals were invoked in popular revolts.

…

There is also a centuries-long, and frankly not very enlightening, debate over whether the most apparently subversive popular festivals were really as subversive as they seem; or if they are really conservative, allowing common folk a chance to blow off a little steam and give vent to their baser instincts before returning to everyday habits of obedience. It strikes us that all this rather misses the point.

-David Graeber and David Wengrow, The Dawn of Everything (2021)

In the mid 1990s, informed by the AIDS epidemic, Leo Bersani argued for what would later be known as the "antisocial thesis" in queer theory: because gay life is dissociated from both natal family and from the possibility of mother/fatherhood, homo-ness exhibits "a potentially revolutionary ineptitude -- perhaps inherent in gay desire -- for sociality as it is known." Queer-of-color and rural queer critiques have provided a more social framework: many gay people maintain a nebulous state of out-ness while staying strongly connected to their families and communities, as, for example, among 1990s urban Indonesian gay norms of filial piety and heterosexual marriage combined with a strong gay social life [1]. I am interested in a third position: 1990s Indonesian gays contrasted themselves with warias, an Indonesian transfeminized group which usually maintained ties with their birth families while being "the only major class of persons beyond the disabled who are not typically pressured to marry heterosexually" [1]. Warias, alongside other transfeminized "third genders," have long been caught in an academic debate on if they are socially "accepted" (trans-)genders or marginalized and subversive forms of gender presentation. It strikes us that all this rather misses the point.

The Transfeminine Subject as Festival-That-Walks

In the understanding of transfemininity as hegemonic, we are seen as a collection of rigid gender roles; in the understanding of transfemininity as subversive, we are seen as a virtually infinite set of gender possibilities, a vague postmodern cloud outside M-F gender. In truth, transfemininity describes a state of gender precarity: we can be made faggy men, loose women, or sexy aliens as the world demands it of us. We can be tapped for feminized labor, used as mythical gender figures, and discarded as soon as we are no longer needed. This is incredibly useful; there's no question that the world would rather not have us be like this, but it finds ways to use us anyways. The "spoiled" quality of transfemininity, our inability to be forced into "normal" manhood (to say nothing of "normal" womanhood), means that wider society develops ways to interact with us /as trans women/ even as it hates us for it. These patterns of use, along with the gendered states we can and can't be, form a kind of 'tranny' pseudo-gender that is well known by wider society. We are marked and Known before and after transition, and concrete things are demanded of us as a condition of existing; this doesn't mean that we can't #breakthesystem through and as trans women (see: cis women, who do feminism despite also having established social roles), but it does mean that genderfuck doesn't necessarily blow up gender. Sometimes you freak some people out, and then you walk away, and the festival ends. Everything is as it should be.

What we can and can't be

Transfeminized gender links to three main tropes of gender presentation:

Pseudo-passing gaydudes

"Performative" genderfuckers

The "whore" side of the Madonna-whore complex

For the gaydudes, we can look at a literally classic example: the Athenian court case Aeschenes 1 (Against Timarchos), where Aeschines successfully "accuses a man named Timarchos of having been a prostitute," which legally barred Timarchos from the right to speak in the Athenian assembly, and essentially from citizenship [2]. This accusation focuses less on anal sex-acts with men, which were widespread, if often mildly distasteful, among the upper ranks of Athenian citizens, and more on Timarchos's enjoyment of these acts:

…part of what is so disgraceful about Timarchos is that he not only was penetrated anally but desired it: at 41, for instance, Aeschines refers to “the acts that Misgolas was eager to perform, and Timarchos to have done to him.” The thing that unites Timarchos’ various disgraceful activities is his lack of self-control: he was (42) “a slave to the most disgraceful pleasures” (my emphasis), and these include not only female prostitutes, but gluttony and dice.

As with homosex traditions in modern institutions like fraternities and the military [3], being used like a woman is acceptable as long as you don't enjoy it; the act of enjoyment, even more than the lack of power or the content of the sex-act itself, permanently stains the sodomite as un-man. The specter of transfeminized gender repeatedly appears in these accounts; being a sodomite might be an embarrassing secret for otherwise 'normal' men, but for the transfeminized subject, it is assumed by default -- regardless of presentation status, and regardless of our own sexuality, we can always be seen as gay (and a particular kind of gay at that). Pseudo-passing gaydudes can maintain a sort of DADT gentlemen's agreement with the wider world on sodomite status, but we are usually too visible for that politeness; instead of diffusing sodomite status into 'normal manhood,' we diffuse it into other sub-gender presentations.

While the sodomite is hypersexual and homosocial, genderfuckery can perform a distinctly ritual role for straight people, bringing genders together through an oddly anti-sexual sexuality -- think bachelorette parties, straight people going to drag shows, the well-established tranny gender priestess role among groups of cis women and associates. I say 'ritual' because these interactions operate in highly bounded forms: either the interaction, or the gendered performance, has a clear start and end, allowing the hyperflexible transfeminized subject to exist as a kind of simulation, held inside and apart from wider society by rigid boundaries that allow for well-defined instances of use separated by long periods of uselessness, a sort of gender gig economy. This overlaps with being a sodomite -- both states rely on transfemininity-as-contamination -- but here, the transfemininity has been safely contained inside the human, for selective use, via the new psychiatries of mindfulness and rational citizenship. We have a tendency to bloat. Unlike 'proper' drag queens (if they exist), this genderfuck shell fits us more and more poorly as we continue to exist and as other people progressively realize that we're a little too woman.

That's the last state -- the ways people learn to see and use us as women. Social control over women is never complete, and the world tolerates dalliances like education and tomboyishness and travel and even lesbianism as long as they eventually lead back to marriage and mothering. There is a certain horrible pride that social hegemony takes in its ability to make cis women wives and mothers against their will, and cis women know this promise even as it constantly fails them. We are women who will never marry Some Guy and disappear, women who are intensely dependent on work and non-partner social networks because our relationships are rarely a source of economic stability. We are, regrettably, completely immune to the housewife plague, and because most straight women know their own future even as they heteropessimistically struggle against it, we are real pre-marital women in a way that they will never really be. They can look up to that, and then they can leave.

Conclusion

So our patterns of use depend on our ability to be these sub-genders, our ability to move between them, and most crucially our inability to be their other halves. We cannot be trained into 'normal' manhood or housewifed into 'normal' womanhood, and we cannot contain our transfemininity according to the impossible standards of performative genderfuckery (this gender, more than man or woman, is designed for failure). This is the stain of contagious and hypersocial transfemininity, and it is a contamination that makes us incredibly useful to wider society. We cannot actually become real women or men, but the world acts like we can; it identifies us with M/F/X roles connected to a 'normal' systematically barred from us, producing a sort of situation comedy as we surprise people, over and over again, in the exact same way. They know no-one like me; they know exactly what I am.

Footnotes

Tom Boellstorff, "The Gay Archipelago"

Andrew Lear, "Ancient Pederasty"

Elizabeth Jane Ward, "Not gay: sex between straight white men," see also discussions of 'hustlers' in Laud Humphreys' "Tearoom trade"

#transmisogyny #transfem #trans

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rollercoasterwords · 1 year ago

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hey rae! you said you haven’t been reading many fics lately and i was wondering what were your favorite books you read this year :))

LOVE this question omg thank u 4 giving me an excuse 2 talk abt books <3 i'm gonna split this into fiction + nonfiction + poetry...will try 2 keep it somewhat concise but. fear it may get long...

fiction

the archive of alternate endings, by lindsey drager [favorite book i've read all year]

how to live safely in a science fictional universe, by charles yu

giovanni's room, by james baldwin

stone butch blues, by leslie feinberg

i'll give you the sun, by jandy nelson

and then i woke up, by malcolm devlin

on earth we're briefly gorgeous, by ocean vuong

cursed bunny, by bora chung

i have the right to destroy myself, by young-ha kim

infect your friends and loved ones, by torrey peters

the bloody chamber and other stories, by angela carter

at least we can apologize, by lee ki-ho

nonfiction

playing the whore: the work of sex work, by melissa gira grant

cistem failure: essays on blackness and cisgender, by marquis bey

gender trouble: feminism and the subversion of identity, by judith butler

essays against publishing, by jamie berrout

trans liberation: beyond pink or blue, by leslie feinberg

females, by andrea long chu

socialism: utopian and scientific, by friedrich engels

capitalist realism: is there no alternative? by mark fisher

whipping girl: a transsexual woman on sexism and the scapegoating of femininity, by julia serrano

poetry

soft science, by franny choi

grit, by silas denver melvin

in the pines, by alice notley

#would be happy 2 go more in depth on any of these re: what they're abt #what i liked etc...but just the list by itself is long enough lol #also wrt nonfic even tho it's my list of faves from the year...don't necessarily agree w all frameworks used in every text #esp. in capitalist realism + whipping girl but. still found them v informative + enjoyable #just generally speaking calling something a fave doesn't mean it shouldn't be read w a critical lens etc etc #ask #book recs

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lingthusiasm · 2 years ago

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Lingthusiasm Episode 80: Word Magic

The magical kind of spell and the written kind of spell are historically linked. This reflects how saying a word can change the state of the world, both in terms of fictional magic spells that set things on fire or make them invisible, and in terms of the real-world linguistic concept of performative utterances, which let us agree to contracts, place bets, establish names, and otherwise alter the fabric of our relationships.

In this episode, your hosts Gretchen McCulloch and Lauren Gawne get enthusiastic about word magic! We talk about how the word magic systems are set up differently in three recent fantasy books we like: Babel by R.F. Kuang, Carry On by Rainbow Rowell, and the Scholomance series by Naomi Novik. We also talk about linguistic performatives: why saying “I do” in a movie doesn’t make you married, aka Felicity Conditions, aka an excellent drag name; performativity as applied to gender (yup, Judith Butler got it from linguistics); the “hereby” test; and how technology changes what counts as a performative.

Click here for a link to this episode in your podcast player of choice or read the transcript here.

Announcements: People often ask us to recommend interesting books about linguistics that don't assume prior knowledge of linguistics, so we've come up with a list of 12 books that we personally recommend, including both nonfiction and fiction books with linguistically interesting elements! Get this list of our top 12 linguistics books by signing up for our free email list. Email subscribers get an email once a month when there's a new episode of Lingthusiasm, and this month existing subscribers will see a link to our linguistics books list! If you find this any time in the future, you'll get the books list in the confirmation email after you sign up. In this month’s bonus episode, we get excited about the results of the 2022 Lingthusiasm Survey. We talk about synesthesia fomo, whether people respond differently to kiki/bouba depending on whether they're aware of them as a meme, complicating the "where is a frown?" map, the plural of emoji, and more! Plus, we mentioned swearing in this episode? Yeah, we’ve got bonus episodes about that too. Join us on Patreon now to get access to this and 70+ other bonus episodes, as well as access to the Lingthusiasm Discord server where you can chat with other language nerds! Our patrons let us keep making the main episodes free for everyone and we really appreciate every level of support.

Here are the links mentioned in the episode:

Etymonline entry for ‘spell’

Etymonline entry for ‘glamour’

‘Babel’ by R. F. Kuang on Goodreads

‘Carry On - The Simon Snow series’ by Rainbow Rowell on Goodreads

‘A Deadly Education - The Scholomance Series’ by Naomi Novik on Goodreads

Lingthusiasm episode ‘Cool things about scales and implicature’

Wikipedia entry for ‘performative utterances’

Superlinguo post on ‘I do’ and performatives in weddings

Government of Canada post on ‘hereby’

All Things Linguistics post on performatives

Judith Butler Wikipedia entry

‘Gender Trouble: Feminism and the Subversion of Identity’ by Judith Butler on Goodreads

‘Universality and specificity in infant-directed speech: Pitch modifications as a function of infant age and sex in a tonal and non-tonal language’ by C. Kitamura et al

Tambiah 1968 on word magic

Lingthusiasm bonus episodes on swearing:

‘Real swear words vs pseudo swears’

‘The grammar of swearing’

‘What makes a swear word feel sweary? A &⩐#⦫& Liveshow’

You can listen to this episode via Lingthusiasm.com, Soundcloud, RSS, Apple Podcasts/iTunes, Spotify, YouTube, or wherever you get your podcasts. You can also download an mp3 via the Soundcloud page for offline listening.

To receive an email whenever a new episode drops, sign up for the Lingthusiasm mailing list.

You can help keep Lingthusiasm ad-free, get access to bonus content, and more perks by supporting us on Patreon.

Lingthusiasm is on Twitter, Instagram, Facebook, Mastodon, and Tumblr. Email us at contact [at] lingthusiasm [dot] com

Gretchen is on Twitter as @GretchenAMcC and blogs at All Things Linguistic.

Lauren is on Twitter as @superlinguo and blogs at Superlinguo.

Lingthusiasm is created by Gretchen McCulloch and Lauren Gawne. Our senior producer is Claire Gawne, our production editor is Sarah Dopierala, and our production assistant is Martha Tsutsui Billins. Our music is ‘Ancient City’ by The Triangles.

This episode of Lingthusiasm is made available under a Creative Commons Attribution Non-Commercial Share Alike license (CC 4.0 BY-NC-SA).

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deardiaryofmotiyani · 28 days ago

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Blog Post 3 : Representation Of Identity And Gender In Horimiya

Horimiya (2021) is a Japanese anime made on the manga created by HERO and Daisuke Hagiwara. It gives us a story that revolves around identity and gender and a lot of the times challenging the stereotypes. This post analyzes how Horimiya tackles these themes, primarily with their main characters Hori Kyoko and Miyamura Izumi. By examining the shows's narrative and the way it visually represents things, we learn how it displays masculine and feminine sides gender norms and the overall of self identity of a person.

Fighting Gender Norms :

The Gender roles are challenged through their main character and more importantly their dynamic with each other. Hori is portrayed as an ideal high school girl who is strong, independent and takes on the caring responsibilities in her household. This characteristic is normally associated with feminine nature, which also hints at submissiveness at some level with female characters in anime. Gender identity is performed rather than biologically determined (Berlant and Warner, 1998). Hori displays high level strength through her assertiveness and does not behave with conventional feminine traits.

Miyamura on the other hand, is intially shown as a shy, introverted male character, but as the story progresses we see there are layers to his personality. Japanese culture put emphasis on characteristics like strength, control and stoicism to display masculinity but Miyamura's appearance is built upon his pierced ears and tattoos. It tells us that gender identity isn't one dimensional, gender identity is fluid and complex (Cohen, 1997). Miyamura's growth as a shy, introverted boy to an affectionate, confident partner is a proof of that. Which makes us audience think if the rules of masculinity and vulnerability are actually set in stone or not.

Self Expression And Identity :

The main theme of Horimiya is based around self-expression and discovering ones own identity. Both the characters find it difficult to show everyone their true-self. Miyamura hides the tattoos he has along with his piercings in order to not get judged because of them on the other hand Hori hides her caring and homely side, since she believes that it may make her appear weak. But through the comfort they find in each other and the way their relationship grows they finally start accepting and displaying their true selves. Gender perfomativity is when Identity is constructed through repeated actions and choices (Butler, 1990). The safe space that their relationship creates becomes a base for them to accept and empower themselves.

Being Emotionally Vulnerable :

Being emotionally vulnerable is seen as a weakness in anime and in general throughout the world. But for our main characters it becomes their strength, when they trust each other with it not only does it help them develop emotionally but also strengthen their relationship. It provides an in depth look which makes the relationship for us audience more real. Exploring emotional vulnerability along with gender roles makes us viewers connect with them on something other than a superficial level.

Conclusion :

Horimiya gives us a fresh take and more impressively a progressive one of gender, identity and in general the emotions shown in anime. The characters show us a different way of being, how we do not have to confine to particular set of rules and accept us the way we are, you do not have to confine to societal norms to be considered normal. it makes us introspect our understanding of ourselves and the roles we play or want to play in a relationship with someone else and ourselves.

Sources :

Berlant, L., & Warner, M. (1998). Sex in Public. Critical Inquiry, 24(2), 547-566. Butler, J. (1990). Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge. Cohen, A. P. (1997). Self-consciousness: An Alternative Anthropology of Identity. London: Routledge.

Horimiya, 2021. [Anime] Directed by Masashi Ishihama. Japan: CloverWorks.

#horimiya #anime and manga #art theory

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anonil88 · 2 years ago

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I see the gays are going to loose their minds over Jasmin's public journey with queerness. And some of you are sounding a lil too much like Afterellen writers.

To yall and to anyone who feels the same as her might i suggest this interview:

youtube

Or any of these links / books. which i'm using good reads links so you can see the triggers or content warnings to not be blind sided.

Stone Butch Blues by Leslie Feinberg (good reads link but you can find the book for free) tw assault, this is not a book for minors

Zami by Audre Lorde (good reads)

My Gender Workbook (good reads) and Gender Outlaws: both the original and the 2010 version by Kate Bornstein

This SLATE article from 2015 (slate article) (wayback in case that link breaks)

These reddit posts with a valley of insight in the comments from older much older queer, gay, and lesbian people: Thread 1 Thread 2

A study done in 2009

Bodies in Relation—Bodies in Transition (article here)

Youtube videos and maybe a documentary

Queer Theory 101- Part 1- An open discussion with Ben Bateman- 30 min and there are 2 parts (go to youtube)

Brief Lecture Introducing Concepts of Queer Theory with Professor Matt Alberhasky- 10 min (go to youtube)

Judith Butler explaining Gender Theory- 13 min (youtube) and their book Gender Trouble: Feminism and the Subversion of Identity (good reads): and i will quote them here "Stumbling is a part of learning and making an error is a part of learning." & "Many people who refuse to allow trans people to define themselves is that they feel their own self definition is destabilized."

The Aggressives (free tubi link but you can arrgh matey it if you try hard enough) , a 2005 documentary, directed by Eric Daniel Peddle. An insightful exposé on the subculture of masculine presenting POC and their "femme" counterparts. Filmed over five years in NYC, the featured subjects share their dreams, secrets and deepest fears. Some of the AGs in this video identify as trans men, non binary, or bi now but all of their experiences are valid.

And if you were wondering yes, yes i do love researching and having references. Its fun.

This might be shocking but there are older lesbians and i am talking the most butch blue collar trades dyke with silver strands who have done way more things that would make some of y'all squeem because its not within this very linear view of what some people view should be everyone's exact labeled experience should be. And yes they still fully identify as lesbians and are in very long term commited lesbian relationships their past has just been a lot. No two people are the same and many people will have a definition similar to you but an entirely different and layered experience. This also includes experiences and journeys with labels that you are going to feel uncomfortable with if they open up about the journey that it took them on to get to the same label you use. I tend to say that is for thee does not have to be for me. Sometimes the moments of others journey albeit will be cringey to you and others but they aren't directly harmful to you and your experience. No matter what we will all still be hit on by people and certain demographics that we do not want to be hit on, because they do not care. Tearing apart your communities in person and online over drivel and people just on their journey whilst learning does nothing for us when that is what those in opposition are banking on. Now unclench and breathe.

#my thoughts #queer #jasmin savoy brown #look at these books aren't they neat #queer theory #resources #lesbian #bisexual #trans #gay #queer history #book suggestions #references #Youtube

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jaywritesrps · 2 years ago

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Olá turma, tudo bem com vocês?

Desculpe entrar na tag desse jeito, eu poderia estar roubando, matando ou me prostituindo, mas vim aqui pra ter uma conversa séria e comprida com vocês sobre personagens trans e escolhas de FCS. Eu sei, Eu sei, nos últimos 14 dias esse tópico apareceu algumas vezes na tag, entretanto todavia contudo, existem muitas pessoas cis realmente confusas com o assunto e que querem saber mais sobre, mas não sabem nem para onde que vai no tópico.

Exatamente por isso que eu, que me reconheço como pessoa Não-Binária há mais de 15 anos, vim neste lugar, evitando ao máximo qualquer tipo de julgamento ou agressividade para explicar melhor algumas questões.

Vou colocar no Read More/Keep Reading porque é um assunto complexo. e enorme

Antes de mais nada, vamos pelo básico:

O que é uma pessoa trans? Onde vivem, do que se alimentam e como se apresentam na natureza?

Uma pessoa trans é toda aquela pessoa que não se identifica com o gênero com o qual foi designado no nascimento. Elas podem ser binárias ou não, e independe da vontade ou possibilidade de modificações corporais para ser uma pessoa trans, isso ocorre porque transgeneridade não é sinônimo de transição.

Essa pressão com a qual as pessoas cis impõe essa mudança afeta não apenas pessoas trans, mas também as próprias pessoas cis, porque ela perpetua estereótipos e reforçam dinâmicas sociais impostas por aquele grupinho bastante privilegiado que conhecemos que se encontra no topo da pirâmide social (Sim, ele, o mais temido desde a queda do império Romano: O Homem Branco Cis Hetero). Existem pessoas trans que simplesmente optam por não realizar nenhum tipo de alteração corporal, assim como existem pessoas que são alérgicas ou que apresentam problemas pra processar hormônios sintético, assim como existem pessoas que o background social as impede de fazer qualquer tipo de modificação. Você diria que essa pessoa é “menos trans” do que o Luca Scarpeli do Queer Eye Brasil (Netflix)?

Nas palavras da ativista e co-fundadora do grupo de RPG OasisQueer, Alice Priestly: “A transgeneridade NÃO se resume às experiências individuais de NINGUÉM. [..] Pessoas trans são tão diversas quanto pessoas cis.”. Muito porque a transgeneridade não é uma doença pra ter uma lista de sintomas ou uma condição genética que determina características físicas preponderantes, que vão se mostrar em todos os indivíduos trans.

Essa é uma “cobrança” que parte mais por conta das pessoas cis e da sociedade escrota na qual vivemos, do que própria medicina ou de qualquer ciência que estuda como a construção de gênero é feita entre os seres humanos, e isso tem um nome: chama-se Performativdade de gênero ou Gender Performance (ing.)

O que é performatividade de gênero e como isso também afeta pessoas cis?

Performatividade de gênero é como a sociedade espera que gêneros binários se apresentem socialmente, atribuindo às características físicas, sociais ou biológicas valores masculinos ou femininos. Quando a moderação nega ou permite que se use fc cis é apoiado nesse conceito que ela está se baseando para tomar essa decisão. Também pode ser utilizado a expressão “passabilidade” para explicar esse fenômeno.

O termo “Permatividade de gênero” foi cunhado na década de 90, pela filósofa e um dos pilares da Teoria Queer moderna, Judith Butler, no livro Gender Trouble: Feminism and the Subversion of Identity, para explicar como a sociedade impõe a expectativa de gênero na forma como seres humanos se apresentam. O termo “performance” é um falso cognato da língua inglesa, e muitas vezes é visto como “Show” ou “Espetáculo”, quando em sua língua original significa “Desempenho” ou “Execução”. De acordo com Butler, esse é um conceito arcaico, à medida em que cola restrições sociais como rótulos para o gênero como binário, limitando os indivíduos a normas impostas pelo grupo que domina as relações econômicas e impõe normas sociais, com intuito de se perpetuar como ditador dos rumos da sociedade pós-moderna.

A performatividade de gênero acaba sendo uma exigência pras pessoas cis também. Não é incomum uma pessoa cis fazer uma cirurgia ou um procedimento estético, para assumir uma aparência mais adequada com o gênero com o qual ela nasceu. Olhem o Chris Hemsworth, por exemplo, as mudanças faciais que ele fez, em especial no maxilar e no queixo, são comumente feitas para dar “feições mais másculas” nas harmonizações faciais. A harmonização facial nada mais é do que procedimentos pra reforçar a performatividade de gênero. Basta procurar no google que você encontra inúmeras notícias sobre pessoas cis que foram agredidas porque não aparentavam ser de determinado gênero. Esse aqui é um exemplo: Mirella Santos quase foi deportada de Dubai ao ser confundida com mulher trans. Ou esse aqui: “Empresária é agredida após ser confundida com travesti em Manaus: “Me chamou de escória da humanidade””

Entretanto, nenhuma pessoa cisgênero tem sua identidade invalidada se não aparenta com que o foi normatizado na sociedade com a performatividade de gênero. Em momento algum ninguém questiona a masculinidade do Chris Hemsworth tendo ele realizado harmonização facial ou não, mas questionam a todo momento a masculinidade de Thammy Miranda, mesmo ele tendo realizado todos os tipos de procedimentos que pessoas cis requerem de pessoas trans para fazer o mínimo necessário, como por exemplo, utilizar os pronomes adequados.

E então? Como identificar uma pessoa trans?

Então, essa é a questão principal: não existe uma maneira específica de identificar uma pessoa trans, porque como já citado anteriormente, ser trans não é como uma condição genética e hereditária, que tem uma lista de características especificas, que todas as pessoas trans tem que obrigatoriamente cumprir todos os requisitos que estão ali.

Claro que a experiência de ser trans varia de cultura para cultura, uma vez que povos não-eurocêntricos tem uma receptividade maior quanto a questão de pessoas trans. Nos indígenas norte americanos, por exemplo, há tribos que possui a figura do Two Spirits, que em sua característica lembra bastante a definição moderna de pessoa não-binarie ou gênero fluido. Mas no geral, o que une a vivência trans ocidental é a definição de não se identificar com o gênero com o qual foi designado no nascimento e a opressão da sociedade, uma vez que somos um dos grupos minoritários mais perseguidos do mundo apenas por existir.

Nem toda pessoa trans vai sentir disforia, assim como nem toda pessoa trans vai sentir a necessidade de passar por algum tipo de procedimento estético, qualquer imposição ou estereótipo ou expectativa de performatividade de gênero é algo que vem da cisnormatividade. A experiência trans é tão diversa quanto a experiência cis, porque ambas estão contidas no vasto universo do que é ser humano, por isso é absurdo querer limitar algo tão complexo dentro da caixinha minúscula da passabilidade.

Como tudo isso afeta a representação de personagens em um rpg?

Então, agora que já abordamos a parte mais técnica, bora entrar na área que é o cerne da discussão. Quando falo que “pessoas trans antes são pessoas” é porque não é necessário fazer ou exigir que toda bio ou vivência de um personagem trans seja centrada em ser trans, porque isso é reduzir o personagem a performatividade de gênero criada e reforçada por pessoas cis.

As discussões dos últimos dias mostram que a única coisa que nós pessoas trans que jogam ou gostariam de poder jogar com personagens trans só queremos que:

VOCÊS, PLAYER CIS, CALEM A BOQUINHA E NOS ESCUTEM. Não precisa fazer enquete ou abrir formulário no google. Só cala a boca e escutem o que temos a falar, porque nenhum de nós questiona a identidade de vocês a todo segundo. Ser cis não te dá o direito de questionar a identidade de ninguém.

PLAYERS E MODERAÇÕES CIS PAREM DE IMPOR O QUE É ACEITÁVEL OU NÃO PARA JOGAR PERSONAGENS TRANS. Por melhor que sejam as intenções, o conhecimento de vocês sobre o assunto não dá lugar de fala pra vocês, exatamente, pq vocês, apesar alguns enfrentarem opressão, a maioria impõe regras baseados na cisnormatividade, porque assim como um homem branco não tem as ferramentas necessárias pra saber o que uma mulher preta enfrenta, uma pessoa cis não tem como imaginar a dificuldade de ser uma pessoa trans, tendo passado por algum procedimento ou não.

NÃO CAIAM EM FANFICS CRIADAS PRA JUSTIFICAR PONTOS DE VISTA TRANS EXCLUDENTE. Por mais bilu tetéia das ideias que a tag seja, o esporte favorito da internet é criar o usuário hipotético pra justificar um ponto de vista. O mais comum é “uma pessoa cis jogando com personagem trans”, tem muitos poucos players jogando com personagens trans, justamente, pq players trans não se sente seguros jogando na tag com um personagem trans. As chances são de que se você tem um personagem trans no seu grupo, ele vai ser jogado por uma pessoa trans.

UM PERSONAGEM TRANS NÃO DEVE PERFORMATIVIDADE DE GÊNERO PRA NINGUÉM. Você não vai chegar para uma pessoa preta e falar “Você seria tão lindo se fosse branco”, Mas então, por que vocês acham que é legal chegar numa pessoa trans e falar: “Você não parece trans” ou “Seu personagem deveria parecer mais andrógeno”? Exigir que uma pessoa ou personagem “aparente” ser qualquer coisa não só é extremamente desrespeitoso, irritante, desconfortável e de uma falta de educação enorme, como também é uma ação trans excludente. Quando um player cis ou moderação manda coisas do tipo “aparência correta” ou “Fc “Correto”” para uma pessoa trans ela está impondo características cisnormativas que não deveriam existir nem pra pessoas cis. Além disso, somente o dono do boneco sabe como é a aparência física do personagem e como o mesmo se apresenta socialmente, em momento algum a moderação impõe esse tipo de coisa para personagens cis brancos, por que que tem que forçar esse tipo de coisa para personagens trans e não brancos? O Jungkook não é um mafioso, mas você, como escritor pode criar essa aparência pra ele, porque, pasmem, quem constrói a imagem dele no seu personagem é você. Vocês parecem que esquecem que RPG É UM JOGO DE IMAGINAÇÃO E INTERPRETAÇÃO, AFINAL É ROLE PLAYING GAME (JOGO DE INTERPRETAÇÃO DE PAPÉIS), o FC é só uma perfumaria para nos auxiliar enxergar melhor a aparência do personagem, ele não tem q ser algo decisivo e muito menos caber nas caixinhas impostas pela performatividade de gênero.

SE VOCÊ, MODERAÇÃO, VER ALGUÉM ABUSANDO, FAÇA O SEU PAPEL DE MODERAÇÃO E APLIQUE A REGRA E O BOM SENSO. NÃO É JUSTO PUNIR PLAYERS TRANS PORQUE UM FOLGADE ABUSOU DAS REGRAS. Não preciso falar muito disso porque moderação ou administração tem esse nome por um motivo. O papel de uma moderação todo mundo sabe, mas nem todo mundo está pronto pra fazer esse papel. E deixa te falar uma coisa, player folgado e que gosta de abusar da moderação vai existir em qualquer lugar, o que diferencia uma moderação da outra é a maneira como ela lida com as coisas. A sua regra é a sua regra, então coloca lá “é permitido fc cis para personagem trans, mas se for observado que o personagem está sendo utilizado de forma ofensiva a comunidade trans, o player será excluído do grupo

VALORIZEM FC TRANS, MAS NÃO EXCLUAM PLAYERS TRANS QUE QUEIRAM JOGAR COM FCS CIS EM UM PERSONAGEM TRANS

Só quem joga com personagens trans sabe o parto que é encontrar um FC adequado dentro dos padrões impostos pelas moderações.

Eu vou repetir a mesma coisa que falei há algum tempo atrás:

“É quase impossível fazer um personagem trans na tag br, pq quando vc sai daquele estereótipo que a mídia mostra, já aparece umas 20 pessoas cis com um monte de condições para impor no personagem, sem nem levar em consideração coisas básicas que eu já citei anteriormente. Além disso, fcs trans tem pouco recurso, principalmente, se o personagem for +27 e/ou de qualquer etnia diferente da branca (tem casos na tag gringa de player usando atores de filmes adultos e Only Fans pq eram os únicos q se encaixavam nos requerimentos da moderação). Por isso, muitas vezes o player tem o trabalho adicional de fazer ou pagar algum helper por recursos, dependendo da plataforma do rpg. Fora que tem fc que simplesmente não encaixa no personagem. Por exemplo, vc quer fazer o Aziraphale de good omens. O Gaiman disse especificamente que Aziraphale não tem gênero pq elu é um anjo, mas se apresenta como um homem de meia-idade (na série feito pelo Michael Sheen). Você acaba sendo forçado a escolher entre seguir as orientações do criador, ou torcer elas, pra encaixar nos fcs que tem recurso pq vc só tem 2 opções q se encaixam nisso, e nenhuma das duas tem recurso de atuação que se encaixem na descrição.

Mas a partir do momento que a moderação é consciente desses aspectos e abre pra usar fc cis pra personagem trans, vem uma pororoca de hate na inbox, que parte na maioria das vezes de player cis, que por algum motivo, acredita que sabe mais sobre personagens trans do que pessoas que de fato são trans e lidam diariamente com uma sociedade transfobica, que tem dificuldade até aceitar que pronomes e usar o nome social correto de uma pessoa.”

Por muito tempo, eu acreditava que iria chegar um ponto em que seria mais fácil de usar fcs trans, porque haveria mais recursos, só que isso anda em uma proporção tão lenta e modorrenta em comparação com a quantidade de artistas que revelam que são trans, que muitas vezes, é como se estivéssemos presos ainda na época em que se fazia rpgs de gêmeos e trigêmeos pra poder repetir fc e comportar a demanda de players.

“Ah mas o que devo fazer?” Muito simples, faça como a moderação do finado @starstruckrps e a moderação do @hyuhqs, permita q personagens trans usem fcs cis, mas limitem que fcs trans sejam usados como trans e ofereçam o uso de fcs trans Hate vai sempre existir, independentemente do que qualquer moderação faça, comprem essa briga dos players trans, pq e essa mudança só vem se as moderações e talkers entrarem nessa briga com a gente, pq infelizmente, pessoas que tem privilégios, não escutam minorias, elas só escutam quando vem de alguém que tem o mesmo privilégio. Nós estamos a 14 dias REPETINDO INSISTENTEMENTE OS MESMOS ARGUMENTOS, mas ainda tem uma parcela da tag que se faz de desentendido pro assunto ou mete alguma “opinião” transfóbica tal qual Bruna Griphao botando o dedo na cara de alguma pessoa preta.

“Você está pedindo tratamento especial por ser trans...”

Já ouvi isso na tag algumas vezes por pedir pra usar fc cis em personagem trans, mesmo sendo trans. E respondendo Não, não estou pedindo tratamento especial. Estou pedindo justiça e equidade. Estou pedindo é respeito a minha identidade e de inúmeros outros players trans da tag e respeito a vivência de pessoas trans.

Nós não somos invisíveis, de fato, pessoas trans existem desde priscas eras, jogue no google ai “Elagabalus” e veja a história da imperatriz romana que até hoje é tratada no masculino e pintada como um capeta pelo cristianismo. Os movimentos LGBTs existem por causa de pessoas trans e não-brancas, se hoje você pode jogar relacionamentos m/m, fazendo o joão mafioso comedor de cus, que gosta de macetar uns boys nas horas vagas é por conta das pessoas trans que tomaram muita pedrada e muito tiro da polícia pra garantir que nossos direitos fossem respeitados.

Então, desce do seu privilégio de pessoa cis um pouco e escuta o que as pessoas trans tem pra falar antes de ficar distribuindo opinião.

Conclusão

Não existe somente uma forma de ser trans, assim como não existe apenas uma forma de ser gay ou uma forma de ser Não-Branco. Não dá pra ficar aqui, defendendo N identidades, defendendo segurança desse ou daquele grupo do qual você faz parte, e excluir a identidade de uma pessoa trans só porque ela é diferente do que você na tv ou no cinema.

É hipocrisia ficar reclamando e julgando qualquer comportamento dos players da tag, se na primeira oportunidade, você fala como “eu prefiro que procurem um fc "correto" pois não custa nada pensar no bem do próximo.“ ou ou “seu personagem não é andrógeno o suficiente” ou corre pra jogar no primeiro rp do bruxinho inglês que aparece na tag, porque você está literalmente dizendo que o seu bem estar como pessoa cis é mais importante do que a existência de uma pessoa.

Essa atitude é o reforço da opressão da classe dominante em cima de todos, que quer limitar qualquer um que não seja um homem branco cishetero ao lugar de uma subclasse. E de novo, correndo o risco de soar prolixo, não é algo que afete apenas pessoas trans ou que afete apenas sua vida online. Seu comportamento aqui e em ooc nos grupos de rpg que você participa reflete muito na pessoa que você é offline. Por mais que rpg seja só um hobby ainda é uma atividade social, tem muita gente que fala “ah jogar rpg me ajudou na escola” ou “O rpg me ajudou no enem”, mas também te ajuda a desenvolver habilidades sociais, que são ferramentas que você vai levar pra vida inteira, uma vez em que elas determinam como você interage com o meio e as pessoas que te cercam.

Eu sei que parece bobeira pra você esse tipo de coisa, mas pra gente como eu, que todo dia toma transfobia na cara e que vive num país em que você é caçado só por ser quem é (repito: O Brasil é há 14 anos consecutivos o pais que mais mata pessoas trans no mundo), esse gesto simples, de permitir um uso de fc, que nada mais é do que uma figurinha de alguma pessoa que representa algo que a gente ama muito, pra q por alguns minutos da vida uma pessoa trans possa se divertir num universo de faz de conta faz uma diferença do caralho.

Bom, é isso, prometo que não vou mais encher o saco de vocês tão cedo.

bibliografia:

BUTLER, Judith. Gender Trouble: Feminism and the Subversion of Identity

BUTLER, Judith. Corpos que importam: os limites discursivos do "sexo"

International journal of Trangenderism

EHRENSHAFT, Dianne. A Criança de Gênero Criativo

BORNSTEIN, Kate. Gender Outlaws: A próxima geração

No Twitter: @AlicePriestly

No Youtube: Thiago Guimarães. Em especial os vídeos: “ O Imaginário Fascista na Cultura Pop: é possível escapar? ”, “ O Senhor dos Anéis: Questões raciais”, “ Por que o Apocalipse Zumbi ainda é relevante? ”, “ Narrativas LGBTQIA+: O que torna uma história "gay"?, “ Blade Runner e por que Philip K. Dick é importante? ”, e “Matrix e o significado da ficção cientifica”

#rp br #krp br #transphobia tw #racism tw #gender performance tw #mil perdões pelo tamanho #personagens trans

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canichangemyblogname · 7 months ago

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“But what is the link between gender and sexuality that I sought to underscore? ... [U]nder conditions of normative heterosexuality, policing gender is sometimes used as a way of securing heterosexuality.”

Judith Butler, Gender Trouble: Feminism and the Subversion of Identity

#feminism

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words-and-coffee · 1 month ago

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The effort to identify the enemy as singular in form is a reverse-discourse that uncritically mimics the strategy of the oppressor instead of offering a different set of terms.

Judith Butler, Gender Trouble: Feminism and the Subversion of Identity

#Judith Butler #heterosexual matrix #gender performativity #gender studies #Gender Trouble: Feminism and the Subversion of Identity #Gender Trouble #queer studies #quote #academia #quotes #gender #this is a brilliant book... and Butler undoubtedly has a great mind... but their writing style... at times... just hurt my brain #I had to listen to it very slowly as I read along ... and had lots of breaks... and though it's a fascinating topic... I hated my essay

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sociology-self-reflection · 9 months ago

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How Do We 'Do' Gender?

Introduction

Growing up as the youngest of three, I had a front-row seat to the varied ways my siblings and I performed gender. My older brother leaned into a masculine presentation—always wearing pants, keeping his hair short and neat, behaviors perhaps reinforced by his time in the National Guard. My older sister, however, also opted for a masculine style, favoring baggy clothes, bandanas, or backward hats. Her involvement in the Hip-Hop community and her passion for dance played a significant role in how she expressed her gender identity. Meanwhile, I embraced a traditionally feminine aesthetic. I was the one in dresses, with my hair often styled in elaborate, adorable ways that never failed to gather compliments.

This spectrum of gender expressions in my own family mirrors the broader societal understanding that the terms "gender" and "sex" represent distinctly different concepts, despite their frequent interchangeable use in everyday conversations. While 'sex' typically refers to biological differences between males and females, 'gender' encompasses a complex range of behaviors, expressions, and roles that societies assign to individuals—sometimes aligning with, and at other times defying, biological distinctions. This notion of gender as a performative rather than an inherent attribute challenges traditional views of what it means to be a man or a woman.

Recognizing gender as a performance suggests that it is not a pre-set identity waiting to be expressed, but rather an active, ongoing process shaped by social, cultural, and interpersonal dynamics. This perspective raises numerous questions about gender fluidity, societal pressures to conform, and the potential for redefining traditional roles.

In this blog post, we'll delve into how gender is performed daily, explore the implications of these performances, and discuss how different societies and cultures script these roles. By examining the ways we all "do" gender—through our choice of clothes, our use of language, and the roles we adopt—we can gain deeper insight into not only our personal identities but also the societal structures that shape our lives.

The Foundations of Gender Performance

Definition and Origin

The concept of "doing gender" arises from the sociological insight that gender is not an inherent personal attribute but an ongoing performance that unfolds through everyday interactions and behaviors. Introduced by Candace West and Don Zimmerman in their 1987 article, "Doing Gender," this approach explores how gender is not merely an aspect of what one is, but more something one does actively within a social context.

To differentiate it from sex, which refers typically to the biological differences between males and females, gender involves a broader spectrum of cultural and social practices. For instance, while my brother’s gender performance included typical masculine attire and grooming, influenced perhaps by his involvement in the National Guard, my sister adopted a masculine gender expression through her choice of baggy clothing and engagement with hip-hop culture, demonstrating that gender performance can cross traditional norms associated with biological sex.

Theoretical Framework

Judith Butler further developed the concept of gender as a performative act in her 1990 work, Gender Trouble: Feminism and the Subversion of Identity. Butler posited that gender is a series of performed acts, associated with a perceived binary system. She argues that the repetition of these acts produces the appearance of a stable gender identity, but in reality, gender is fluid and enacted differently at various times and places.

Relating this back to personal experience, we can see the fluidity and diversity of gender performance within just one family. While I embraced a traditionally feminine role, often wearing dresses and styled in a way that aligned with societal expectations of femininity, my siblings' performances show that these expressions are far from uniform. My sister, for example, chose attire and hobbies that were traditionally seen as masculine, challenging the conventional association between sex and gender.

Everyday Actions and Gender Expressions

Communication Styles

Language use and conversational styles are pivotal in enforcing or challenging gender norms. Reflecting on my own family, my brother’s direct and assertive manner of speaking mirrored traditional masculine norms that equate masculinity with assertiveness and authority. My sister, although adopting masculine attire, blended her communication style between assertive expressions common in hip-hop culture and collaborative styles typically characterized as feminine. This mix highlights how individuals can use language to both conform to and defy gendered expectations.

Fashion and Personal Appearance

Fashion is a powerful medium of gender expression. In my own experiences, while I adhered to a feminine style characterized by dresses and elaborate hairstyles, my sister chose baggy clothes and sported bandanas, aligning with the hip-hop scene but diverging from typical feminine norms. These choices underscore Judith Butler’s notion of gender performativity, where repetitive acts like dressing in certain ways solidify our gender identity but can also be used to disrupt traditional gender scripts.

Behavioral Expectations

Behavior, much like appearance, varies significantly across gender lines and cultures. In many cultures, men are expected to display stoicism and resilience, while women are often encouraged to exhibit empathy and expressiveness. In my family, while my brother conformed to the former, my sister’s involvement in dance provided a space where expressive and fluid movements often associated with femininity were celebrated, showcasing the variability within gender performances.

The Role of Institutions in Shaping Gender

Educational Systems

Schools play a critical role in reinforcing gender roles through curricula, activities, and even dress codes. Reflecting on my own schooling, I recall how different activities were encouraged for boys and girls, subtly guiding the development of gendered interests and skills. Educational systems, therefore, not only reflect but also perpetuate societal norms, often cited in the seminal works of West and Zimmerman.

Workplace Dynamics

The workplace is another arena where gender performances are scripted and enforced. Professional dress codes often delineate what is appropriate for different genders, and leadership roles are frequently aligned with masculine traits of assertiveness and control. Reflecting on my siblings’ career choices, it’s evident how these dynamics play out, with my brother easily fitting into a leadership role that aligns with societal expectations of masculinity.

Media Influence

Media is a strong tool for shaping perceptions of gender. Television shows, movies, and news often portray stereotypical roles that reinforce traditional gender norms. The way hip-hop culture, embraced by my sister, the way the military and news influenced my brother, is portrayed in media often perpetuates certain stereotypes about masculinity and femininity, influencing public perception and individual identity formation.

Variability and Fluidity in Gender Performance

Across Cultures

Gender roles vary significantly across different cultures, highlighting that gender norms are not universal but culturally specific. For instance, the gender expressions seen in Western contexts differ markedly from those in other societies, where traditional roles might be more fluid or differently defined. My family is of Asian descent and growing up in the United States, we incorporated a mix of Eastern and Western gender norms, illustrating the complexity and variability of gender performance across cultures.

Through the Life Course

Gender performance undergoes a dynamic evolution throughout the lifespan, with childhood, adolescence, adulthood, and old age presenting distinct expectations and freedoms concerning gender expression. Reflecting on my family's journey, our gender expressions have undergone significant transformations influenced by evolving personal identities and societal roles.

In my family, these changes are evident. My older brother has maintained his authoritative and protective demeanor, aligning with traditional masculine traits. Similarly, I have remained consistent in my gender expression, although my journey as a bisexual woman has introduced moments where I feel inclined towards both masculine and feminine presentations.

However, perhaps the most notable transformation is observed in my sister. Once characterized as a "tom-boy," she has embraced motherhood and now embodies a more feminine identity. This evolution underscores the profound impact that different life stages can have on one's gender performance, highlighting the fluidity and adaptability inherent in our expressions of gender.

Impact of Social Movements

Feminist and LGBTQ+ movements have played crucial roles in challenging traditional gender norms and promoting a broader understanding of gender as fluid. These movements advocate for the recognition of a spectrum of genders beyond the binary male and female, contributing to a more inclusive society where people like my sister can express gender in ways that defy traditional categorizations.

Conclusion

The exploration of gender as a performance within my own family reveals a microcosm of broader societal dynamics. Each member of my family, through their unique expressions and choices, illustrates the fluidity and constructed nature of gender. Understanding gender as something we do rather than something we are allows for greater flexibility and inclusivity in our definitions and expressions of identity.

By viewing gender through the lens of performance, we can better understand the forces that shape our perceptions and interactions. This understanding not only highlights the diversity of gender expressions but also challenges us to think critically about how we define and perform our own gender in daily life, encouraging a society that values expression over conformity.

For those interested in further exploring gender identity or learning more about gender diversity, consider reading foundational texts by Judith Butler or engaging with contemporary discussions on gender identity in media and academia.

Resources:

Butler, Judith. 1990. Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge.

West, Candace and Don H. Zimmerman. 1987. "Doing Gender." Gender & Society 1(2):125-151.

#sociology #gender #sex not gender #judith butler #West and Zimmerman #gender performativity #gender performance #gender ideology #gender identity #gender is a social construct #gender is weird #gender fluid #doing gender #masculinity #femininity

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makingqueerhistory · 3 months ago

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Hi long time follower , newer asker. In recent wow probably need to step more coalition building in my immediate circle I've recommended some easy books for people to take an interest in who are for all things straight and cis. Stuff like GendeQueer memoir, this book is gay, super late bloomer comics. Do you have any recommendations of what you consider more advanced queer theory books? And or, any recommendations for learning to get straight friends and family interested in at least learning about to combat hate better?

I do recognize your URL, lovely to hear from you! I have read a lot of queer theory books, so I have arranged them into a handy-dandy list from easy to advanced!

A Quick & Easy Guide to Queer & Trans Identities by Mady G and Jules Zuckerberg

Beyond the Gender Binary by Alok Vaid-Menon

All about Love: New Visions by Bell Hooks

The New Queer Conscience by Adam Eli

I Hope We Choose Love: A Trans Girl's Notes from the End of the World by Kai Cheng Thom

The LGBTQ + History Book by Dk

Gender Trouble: Feminism and the Subversion of Identity by Judith Butler

I hope this list helps!

(Affiliate links above)

#answered #queer books #lgbt books #nonfiction books

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jechristine · 1 year ago

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Another anon,I don't have any issues with z,I like them together. I have issues that he too feminine that gender roles swaps, he not leader in relationship at all, society for year trying make man weak and womans with girls boss behavior,like woman want be man so bad nowadays. Its not only with Tom it's common. Nobody wants him be toxic but boneless babygirl with no healthy ego bad too. Him wanting so bad family that it will play him dirty bc it's only his motivation and anything we else,z not all about this . Z need man will professional goals not this. She will dump him with time and nothing for him,only wasted time.

Awesome ideas, Anon. I think you’ll like this book; check it out.

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pkalunge · 1 year ago

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BLOG 7: POLITICS-Diversity, Inclusion and Theories of Race and Gender

Campaign Challenging a Gender-Race stereotype.

The "Play Until They Can't Look Away" campaign for the FIFA Women's World Cup 2023 by Adidas has resonated deeply with me. It's more than just a campaign; it's a powerful statement challenging gender norms and advocating for equality in football. In this groundbreaking initiative, renowned figures such as Jenna Ortega, David Beckham, and Lionel Messi stand shoulder-to-shoulder with emerging talents like Alessia Russo (English footballer), Lena Oberdorf (German footballer), and Mary Fowler (Australian footballer). The campaign's core message underscores the urgency of spotlighting women's football on a global stage.

youtube

As I delve into the campaign's core, I find it remarkably inspiring. Its objective goes beyond breaking barriers and challenging stereotypes; it aspires to ignite a transformative shift, demanding recognition and respect for female athletes while also empowering future generations. This resonates with Judith Butler's assertion that 'If the immutable character of sex is contested, perhaps this construct called sex is as culturally constructed as gender; indeed, perhaps it was always already gender, with the consequence that the distinction between sex and gender turns out to be no distinction at all' (Butler, 1990, p. 8).

Butler further argues that 'Sex' is an ideal construct forcibly materialized through time, not a simple fact or static condition of a body. It is a process whereby regulatory norms materialize 'sex' and achieve this materialization through a forcible reiteration of those norms (Butler, 1999, p. 236). Butler's theory about the performative aspect of gender and the cultural construction of sex is consistent with the campaign's demands to reconsider women's roles in football and to challenge traditional standards.

The celebration surrounding the campaign is well-deserved, particularly for its unyielding message. It seeks to inspire the next generation, encouraging them to pursue their dreams on the football field. The campaign strategically weaves subtle references to football history, incorporating iconic figures' shirt numbers and tournament balls, fostering a strong connection with the audience. It's not just a campaign; it's a narrative that intertwines with the memories of passionate football enthusiasts.

"Play Until They Can't Look Away" doesn't just stop at challenging gender bias; it actively promotes inclusivity and empowerment. The creative approach, filled with uplifting elements, has garnered recognition for its ability to captivate attention and combat stereotypes. Aligned with the central themes of the tournament, gender equality and empowerment. The campaign is a beacon/inspiration of storytelling, humour, and creativity.

In the grander scheme of things, the campaign deserves commendation for its unwavering dedication to challenging stereotypes and bringing positive/constructive change within the football realm. Contributing to a more inclusive and equitable representation of women in sports stands as a testament to the potential for transformative impact through the lens of football.

As I reflect on the 'Play Until They Can't Look Away' campaign for the FIFA Women's World Cup 2023, it emerges as a powerful advocate for gender equality in football, resonating with Judith Butler's insights on the cultural construction of sex and gender. This celebration, skillfully blending history and inspiration, deserves commendation for its role in challenging stereotypes and fostering a more inclusive representation of women in sports.

References:

Butler, J. (1990). Gender Trouble: Feminism and the Subversion of Identity. Routledge.

Butler, J. (1999). Gender Trouble: Feminism and the Subversion of Identity. Routledge, p. 236.

adidas Celebrates Next Gen Icons of the Game, Alessia Russo, Lena Oberdorf and Mary Fowler, Ahead of the FIFA Women’s World Cup Australia & New ZealandTM (2023). https://news.adidas.com/football/adidas-celebrates-next-gen-icons-of-the-game--alessia-russo--lena-oberdorf-and-mary-fowler--ahead-of/s/556db4f2-941f-4319-b2f3-d29d1a5cc09a.

#Youtube #Football #Jenna Ortega #David Beckham #Lionel Messi #Alessia Russo #Lena Oberdorf #Mary Fowler #worldcup 2023

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