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| ==Feminism/Queer Theory==
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| *''[http://www.palgrave-journals.com/fr/journal/v101/n1/abs/fr201153a.html Trans- bodies in/of war(s): cisprivilege and contemporary security strategy]'' - [https://web.archive.org/web/20170712084708/https://research.unsw.edu.au/people/associate-professor-laura-shepherd Shepard, L.J.] & [https://web.archive.org/web/20170608230315/http://polisci.ufl.edu/laura-sjoberg/ Sjoberg, L.], 2012.
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| ::;Summary:
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| <blockquote>The authors discuss [[genderqueer]] and [http://nonbinary.org/wiki/Transgender trans*] invisibility in traditional historical narratives. This invisibility is then contrasted with the 'hypervisibility' thrust upon trans* and genderqueer people when they are subjected to security searches based on a system of binary gender.</blockquote>
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| ::;Key Points:
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| ::*Various historical figures have expressed signs of gender fluidity, including Edward Hyde, the first Colonial Governor of New York, who "frequently appeared in public wearing women's clothing", and Captain John Robbins, a British military officer in colonial Maine, who "had both a brilliant war record and a desire to dress in fine dresses and gowns".
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| ::*Despite this, genderqueer and trans* people have historically been assumed to make up a minority, and have typically only been mentioned in the context of deceiving others (for example, female-bodied people who 'pretended to be men' in order to join the military in various wars).
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| ::*This historical invisibility is a major factor in perpetuating [http://en.wikipedia.org/wiki/Cisgender_privilege cisgender privilege]. As a result of this privilege, genderqueer bodies are rarely taken into account in studies of security.
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| ::*The use of full-body scanners at airports, along with passports that assume binary gender, leads to a "hypervisibility" of genderqueer and trans* bodies in which they are scrutinised in a negative manner. Security systems based on binary gender further feed into the societal perception of trans* people as 'dishonest', or 'pretending' to be of different sex, as well as leading to increased with of transphobic harassment and suspicion.
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| ::*The authors emphasise the importance of discussing these issues as part of a wider deconstruction of cisgender privilege:
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| ::<blockquote>"If it is analytically and conceptually productive to see transphobic violence as the violent reproduction of a stable sex/gender system that ‘naturally’ privileges cisgender performances because such performances are associated with normality and safety and trans- performances are associated with danger and discomfort, it then becomes possible to ask questions about the ways that trans-in(/hyper)visibility, cisprivilege and a regulative, exclusionary ontopolitical social order are violently reproduced in inter/transnational relations."</blockquote>
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| ::'''Published In:''' ''[http://www.feminist-review.com/ Feminist Review]''
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| ::'''Access:''' Institutional login available
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| *''[http://onlinelibrary.wiley.com/doi/10.1111/j.1527-2001.2009.01045.x/abstract;jsessionid=2DF9E5BDC51183501A59627A8135314D.f03t03 Resisting Definition: Gendering through Interaction and Relational Selfhood]'' - [http://alexisshotwell.com/ Shotwell, A.] & [http://wgss.artsci.wustl.edu/people/trevor-sangrey Sangrey, T.], 2009.
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| ::;Summary:
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| <blockquote>Discussion of the ways in which awareness of genderqueer and trans* people cause others to question their own [http://nonbinary.org/wiki/Gender_identity gender identities]. Also highlights various archetypes and misconceptions that tend to be used in discourse about trans* and genderqueer issues, and discusses points for and against the use of the word 'cisgender' to describe non-trans* people.</blockquote>
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| ::;Key Points:
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| ::*Awareness of trans* and genderqueer people affects the development of other people's gender identities.
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| ::*Feminist discussions, as well as those in other academic and activist spaces, tend to focus on trans* and genderqueer people as either a generalised 'gender menace' or the opposite - a 'gender salvation'.
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| ::*Discussion of trans* people often use a narrow understanding of gender that prioritises dominant social identities, and objectifies trans* individuals as abstract representations of how to think about gender relations:
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| :::*Trans* identities are frequently medicalised, and lived experiences are overlooked.
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| :::*Anti-trans* narratives often include implications of delusion (e.g. the "fifty-year-old man in a dress"; the "teen who thinks she's trans*").
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| ::::*Genderqueers and trans* men tend to be portrayed as a form of 'masculinist' "social climbing"; a symptom of 'patriarchy-induced false consciousness'.
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| ::::*Trans* women are often framed as men attempting to infiltrate women's spaces.
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| ::::*There is a tendency to treat trans* people as a 'threat', which centres the discussion on how to police gender boundaries, rather than on how to oppose gendered violence. Gendered oppression is made the only thing that matters, making white cis women more comfortable, whilst pushing out women who are 'othered'.
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| ::*[[Eli Clare]] (2007) argues that "transness" is not an individual, curable medical problem, but a broader societal issue stemming from society's refusal to accept a diverse range of body types and expressions of gender.<ref>[https://web.archive.org/web/20091113020853/http://eliclare.com/what-eli-offers/lectures/shame-pride Excerpt from "Body Shame, Body Pride: Lessons from the Disability Rights Movement"] (2007) [Access date: 22/03/2020], through the Wayback Machine.</ref>
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| ::*Certain feminists (e.g. [http://uppitybiscuit.wordpress.com/2007/01/19/do-not-call-me-cisgender-you-do-not-have-my-permission-to-name-me/ Uppity Biscuit, 2007)] have expressed anger about the use of the word 'cisgender' to 'oppress' non-trans women - the authors cite this as an example of policing of gender boundaries, as well as an example of how gender transgression motivates non-trans* people to examine their own gender identities.
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| :::*Uppity Biscuit (2007) argues that since 'cisgender' is not a name women have taken on for themselves, trans* people are forcibly renaming women in a way that she claims is homologous to the way in which women are oppressed by the patriarchy.
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| :::*Proponents of the term argue that 'cisgender' as a concept is a useful tool to point out that gender is experienced differently by non-trans* women than by trans* women.
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| :::*The idea is discussed that the existence of trans* people "creates non-trans people as something new". Non-trans* women have been placed in relationship to trans* women, causing them to question what it means to identify and be identified, as a woman.
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| ::*The authors propose that feminists could instead take a relational view of gender, in terms of how trans* people can affect and change the meaning of gender for non-trans* people.
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| :::*Gender is formed partially through interactions with others.
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| :::*The anxieties and desires projected onto trans* identity by non-trans* people should be examined in terms of the *projector's* identity.
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| :::*Self-identification is, at its heart, a kind of relationality that is constantly in flux; it begins with the identity a person chooses, but this choice is never separate from the various other factors that influence self-formation.
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| :::* Idea of self-identification as a narrative which allows, for example, a woman to still identify as a lesbian if their FAAB partner transitions, because of narrative context.
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| ::'''Published In:''' ''[http://onlinelibrary.wiley.com/journal/10.1111/(ISSN)1527-2001 Hypatia-a Journal of Feminist Philosophy]''
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| ::'''Access:''' Institutional login available
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| ==Psychology== | | ==Psychology== |
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