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augmentation of a heterosexist or phallogocentric power regime. The “presence” of so-called heterosexual conventions within homosexual contexts aș well aș the proliferation of specifically gay discourses of sexual difference, aș în the case of “butch” and “femme” aș historical identifies of sexual style, cannot be explained aș chimerical representations of originally heterosexual identities. And neither can they be understood aș the pernicious insistence of heterosexist constructs within gay sexuality and identity. The repetition of heterosexual constructs within sexual cultures both gay
Feminismul și subversiunea identității () [Corola-website/Science/295774_a_297103]
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of “butch” and “femme” aș historical identifies of sexual style, cannot be explained aș chimerical representations of originally heterosexual identities. And neither can they be understood aș the pernicious insistence of heterosexist constructs within gay sexuality and identity. The repetition of heterosexual constructs within sexual cultures both gay and straight may well be the inevitable site of the denaturalization and mobilization of gender categories. The replication of heterosexual constructs în non-heterosexual frames brings into relief the utterly constructed status of the
Feminismul și subversiunea identității () [Corola-website/Science/295774_a_297103]
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aș the pernicious insistence of heterosexist constructs within gay sexuality and identity. The repetition of heterosexual constructs within sexual cultures both gay and straight may well be the inevitable site of the denaturalization and mobilization of gender categories. The replication of heterosexual constructs în non-heterosexual frames brings into relief the utterly constructed status of the so-called heterosexual original. Thus, gay is to straight not aș copy is to original, but, rather, aș copy is to copy. The parodic repetition of “the
Feminismul și subversiunea identității () [Corola-website/Science/295774_a_297103]
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replication of heterosexual constructs în non-heterosexual frames brings into relief the utterly constructed status of the so-called heterosexual original. Thus, gay is to straight not aș copy is to original, but, rather, aș copy is to copy. The parodic repetition of “the original,” discussed în the final sections of chapter 3 of this text, reveals the original to be nothing other than a parody of the idea of the natural and the original. Even if heterosexist constructs circulate aș the available
Feminismul și subversiunea identității () [Corola-website/Science/295774_a_297103]
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into relief the utterly constructed status of the so-called heterosexual original. Thus, gay is to straight not aș copy is to original, but, rather, aș copy is to copy. The parodic repetition of “the original,” discussed în the final sections of chapter 3 of this text, reveals the original to be nothing other than a parody of the idea of the natural and the original. Even if heterosexist constructs circulate aș the available sites of power/discourse from which to do
Feminismul și subversiunea identității () [Corola-website/Science/295774_a_297103]
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utterly constructed status of the so-called heterosexual original. Thus, gay is to straight not aș copy is to original, but, rather, aș copy is to copy. The parodic repetition of “the original,” discussed în the final sections of chapter 3 of this text, reveals the original to be nothing other than a parody of the idea of the natural and the original. Even if heterosexist constructs circulate aș the available sites of power/discourse from which to do gender at all
Feminismul și subversiunea identității () [Corola-website/Science/295774_a_297103]
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original,” discussed în the final sections of chapter 3 of this text, reveals the original to be nothing other than a parody of the idea of the natural and the original. Even if heterosexist constructs circulate aș the available sites of power/discourse from which to do gender at all, the question remains: What possibilities of recirculation exist? Which possibilities of doing gender repeat and displace through hyperbole, dissonance, internal confusion, and proliferation the very constructs by which they are mobilized
Feminismul și subversiunea identității () [Corola-website/Science/295774_a_297103]
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and among heterosexual, homosexual, and bisexual practices are suppressed and redescribed within the reified framework of the disjunctive and asymmetrical binary of masculine/ feminine, but that these cultural configurations of gender confusion operate aș sites for intervention, exposure, and displacement of these reifications. În other words, the “unity” of gender is the effect of a regulatory practice that seeks to render gender identity uniform through a compulsory heterosexuality. The force of this practice is, through an exclusionary apparatus of production, to
Feminismul și subversiunea identității () [Corola-website/Science/295774_a_297103]
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and displacement of these reifications. În other words, the “unity” of gender is the effect of a regulatory practice that seeks to render gender identity uniform through a compulsory heterosexuality. The force of this practice is, through an exclusionary apparatus of production, to restrict the relative meanings of “heterosexuality,” “homosexuality,” and “bisexuality” aș well aș the subversive sites of their convergence and resignification. That the power regimes of heterosexism and phallogocentrism seek to augment themselves through a constant repetition of their
Feminismul și subversiunea identității () [Corola-website/Science/295774_a_297103]
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words, the “unity” of gender is the effect of a regulatory practice that seeks to render gender identity uniform through a compulsory heterosexuality. The force of this practice is, through an exclusionary apparatus of production, to restrict the relative meanings of “heterosexuality,” “homosexuality,” and “bisexuality” aș well aș the subversive sites of their convergence and resignification. That the power regimes of heterosexism and phallogocentrism seek to augment themselves through a constant repetition of their logic, their metaphysic, and their naturalized ontologies
Feminismul și subversiunea identității () [Corola-website/Science/295774_a_297103]
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apparatus of production, to restrict the relative meanings of “heterosexuality,” “homosexuality,” and “bisexuality” aș well aș the subversive sites of their convergence and resignification. That the power regimes of heterosexism and phallogocentrism seek to augment themselves through a constant repetition of their logic, their metaphysic, and their naturalized ontologies does not imply that repetition itself ought to be stopped—as if it could be. If repetition is bound to persist aș the mechanism of the cultural reproduction of identities, then the
Feminismul și subversiunea identității () [Corola-website/Science/295774_a_297103]
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a constant repetition of their logic, their metaphysic, and their naturalized ontologies does not imply that repetition itself ought to be stopped—as if it could be. If repetition is bound to persist aș the mechanism of the cultural reproduction of identities, then the crucial question emerges: What kind of subversive repetition might call into question the regulatory practice of identity itself? [...] “One is not born a woman, but rather becomes one.” (Simone de Beauvoir) If there is something right în
Feminismul și subversiunea identității () [Corola-website/Science/295774_a_297103]
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to be stopped—as if it could be. If repetition is bound to persist aș the mechanism of the cultural reproduction of identities, then the crucial question emerges: What kind of subversive repetition might call into question the regulatory practice of identity itself? [...] “One is not born a woman, but rather becomes one.” (Simone de Beauvoir) If there is something right în Beauvoir’s clăim that one is not born, but rather becomes a woman, it follows that woman itself is
Feminismul și subversiunea identității () [Corola-website/Science/295774_a_297103]
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governs the process of acculturation and construction. Gender is the repeated stylization of the body, a set of repeated acts within a highly rigid regulatory frame that congeal over time to produce the appearance of substance, of a natural sort of being. A political genealogy of gender ontologies, if it is successful, will deconstruct the substantive appearance of gender into its constitutive acts and locate and account for those acts within the compulsory frames set by the various forces that police
Feminismul și subversiunea identității () [Corola-website/Science/295774_a_297103]
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move which hâș been a part of cultural critique at least since Marx, is a task that now takes on the added burden of showing how the very notion of the subject, intelligible only through its appearance aș gendered, admits of possibilities that have been forcibly foreclosed by the various reifications of gender that have constituted its contingent ontologies. [...] [1] Excerpts from Gender Trouble: Feminism and the Subversion of Identity, Routledge, 1990, p. 1-33.
Feminismul și subversiunea identității () [Corola-website/Science/295774_a_297103]
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s almost refreshing: we no longer have to fight for it or question it. We are free. Period. Because we’re worth it. The current mainstream discourse informs uș that we enjoy unimaginable sexual freedom, which is allegedly the equivalent of women’s emancipation and of the triumph of gender equality. However, according to Natasha Walters, this discourse originates în the hypersexualization of feminine identity aș a basis of consumer society and of the reproduction of patriarchal domination. The woman-as-object sells
Patriarhatul, mașina de vise. Metamorfoză și hipersexualizare () [Corola-website/Science/295778_a_297107]
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uș that we enjoy unimaginable sexual freedom, which is allegedly the equivalent of women’s emancipation and of the triumph of gender equality. However, according to Natasha Walters, this discourse originates în the hypersexualization of feminine identity aș a basis of consumer society and of the reproduction of patriarchal domination. The woman-as-object sells. And not only does it sell other objects, but also aspirations, needs, values, identities and behaviors. The media and visual arts will be the first to represent and
Patriarhatul, mașina de vise. Metamorfoză și hipersexualizare () [Corola-website/Science/295778_a_297107]
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identity constructions and types of social interaction, all socio-cultural manifestations rely on marketing strategies. Advertising hâș become a way of life, a part of our individual identity, aș well aș our social one, and the ultimate and most profitable means of selling is female sexuality aș a consumption item. The woman thus becomes a central element of consumer society, though not aș an active agent, but aș a trophy, aș a supreme object of male pleasure. The domination of hypersexualization and
Patriarhatul, mașina de vise. Metamorfoză și hipersexualizare () [Corola-website/Science/295778_a_297107]
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become a way of life, a part of our individual identity, aș well aș our social one, and the ultimate and most profitable means of selling is female sexuality aș a consumption item. The woman thus becomes a central element of consumer society, though not aș an active agent, but aș a trophy, aș a supreme object of male pleasure. The domination of hypersexualization and the hegemony of the cult of female sexuality thus become a discourse of consumerism, which promises
Patriarhatul, mașina de vise. Metamorfoză și hipersexualizare () [Corola-website/Science/295778_a_297107]
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and the ultimate and most profitable means of selling is female sexuality aș a consumption item. The woman thus becomes a central element of consumer society, though not aș an active agent, but aș a trophy, aș a supreme object of male pleasure. The domination of hypersexualization and the hegemony of the cult of female sexuality thus become a discourse of consumerism, which promises the emancipation of women and the satisfaction of mân’s desires. But the promised emancipation is to
Patriarhatul, mașina de vise. Metamorfoză și hipersexualizare () [Corola-website/Science/295778_a_297107]
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a consumption item. The woman thus becomes a central element of consumer society, though not aș an active agent, but aș a trophy, aș a supreme object of male pleasure. The domination of hypersexualization and the hegemony of the cult of female sexuality thus become a discourse of consumerism, which promises the emancipation of women and the satisfaction of mân’s desires. But the promised emancipation is to be found, for women, only în the realm of seduction, of sexuality aș
Patriarhatul, mașina de vise. Metamorfoză și hipersexualizare () [Corola-website/Science/295778_a_297107]
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a central element of consumer society, though not aș an active agent, but aș a trophy, aș a supreme object of male pleasure. The domination of hypersexualization and the hegemony of the cult of female sexuality thus become a discourse of consumerism, which promises the emancipation of women and the satisfaction of mân’s desires. But the promised emancipation is to be found, for women, only în the realm of seduction, of sexuality aș a means of success, aș an ideal
Patriarhatul, mașina de vise. Metamorfoză și hipersexualizare () [Corola-website/Science/295778_a_297107]
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agent, but aș a trophy, aș a supreme object of male pleasure. The domination of hypersexualization and the hegemony of the cult of female sexuality thus become a discourse of consumerism, which promises the emancipation of women and the satisfaction of mân’s desires. But the promised emancipation is to be found, for women, only în the realm of seduction, of sexuality aș a means of success, aș an ideal which is worth any sacrifice. The obsession with a fulfilling feminine
Patriarhatul, mașina de vise. Metamorfoză și hipersexualizare () [Corola-website/Science/295778_a_297107]
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hegemony of the cult of female sexuality thus become a discourse of consumerism, which promises the emancipation of women and the satisfaction of mân’s desires. But the promised emancipation is to be found, for women, only în the realm of seduction, of sexuality aș a means of success, aș an ideal which is worth any sacrifice. The obsession with a fulfilling feminine sexuality aș an essential condition for a woman’s emancipation only limits her în becoming a complex human
Patriarhatul, mașina de vise. Metamorfoză și hipersexualizare () [Corola-website/Science/295778_a_297107]
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and an active agent.[2] [caption id="attachment 1565" align="aligncenter" width="600"] Alexandra Horghidan, No title, 2014.[/caption] Women’s agency exists, therefore, only within this hegemonic identity and seldom outside it. The discourse of women’s empowerment by means of embracing the hypersexualized “emancipatory” identity urges women to be “masters of their own status, but never question it.”[3] The politics of seduction is therefore “one of the means by which society perpetuates male sexual domination and makes women passive
Patriarhatul, mașina de vise. Metamorfoză și hipersexualizare () [Corola-website/Science/295778_a_297107]