This blog post is in response to a reading by Moreton-Robinson for my Gender & Sexuality course at La Trobe University in Melbourne, Australia with instructor Margret Mayhew.
Source: Moreton-Robinson, A (2013) ‘Towards an Australian Indigenous Women's Standpoint Theory’, Australian Feminist Studies, 28:78, 331-347
This article discusses an Australian Indigenous women's standpoint theory. The author, Moreton-Robinson argues that Indigenous women's perspectives and experiences differ from other women's because of social, political, and historical conditions that produce oppression. Her aim in this article was to outline the key parts of Australian Indigenous women's standpoint theory by stating the importance and limitations of this theory with an overview of indigenous research in showing how the Indigenous knowledge and practices are used from a cultural perspective.
The discourses in this article states that indigenous and feminist scholars share an understanding that their knowledge and continuous struggle against predominate patriarchal conceptual frameworks. I think his "predominate patriarchal conceptual frameworks" stands for a Western ideals and social constructions that inserts itself as superior to other cultures such as those of the Indigenous. I identify the discourse of power in this reading to be held by these Westernized ideals, also known as the patriarchal knowledge and socialized way of living. The power in these Westernized ideals essentially influences how we as a society (and the Indigenous) define their knowledge, culture, way of living etc. The feminist theory was created to challenge frameworks such as the one Westernized ideals aforementioned.
One of the last points that I wanted to highlight about the text was that the complexity of the Indigenous women's standpoint theory was difficult for me to grasp because there isn't an actual definite definition for it. However in the text it is understood to be a form of essentialism because to understand it completely one would need to be Indigenous. I felt like this was a point that I could relate to. As a minority female in the United States, I believe in order to understand my culture and experiences, one would need to do more than just research and collect data from studies--one would literally need to take a walk in my shoes to fully understand.
Here's a link to a short youtube video clip about an Aboriginal Woman's Perspective on being born Aboriginal and female. Enjoy!
https://www.youtube.com/watch?v=Cy1viZlVFnw
Friday, 9 May 2014
Disputing Gender
This blog is in response to a reading by Elliott P. for Gender & Sexuality course at La Trobe University in Melbourne, Australia with instructor Margaret Mayhew.
Source: Elliott, P, 2010, 'Ch 1: Feminist embattlement on the field of trans', Debates in Transgender, Queer and Feminist Theory', Ashgate, Farnham & Burlington, pp. 17-31
In this chapter reading the author Elliot, explores a contemporary struggle of understanding the meaning of sexual differences in politics and in the relationship of non trans feminist to transgendered people.
One of the discourses discussed by Elliot is stated by another author, Butler. Butler suggests that groups involved in the "new gender politics" which include feminist, queer, antiracists, trans and intersex people share common thoughts on political goals. This is something that I somewhat agree with. I find it common for oppressed groups in society to often join together in their goals for better treatment and political power. Power that is often given to the society that is oppressing them or just given to white males alone. One of these common political goals was to avoid presumptions about bodily dimorphism, the uses of technology and the sexual status of a person. I agree with this idea, because no person wants to be judged by their bodily appearance or sexual status.
I'd also say that this chapter discusses the role of trans women in the category of "women" and feminism. This forced me as the reader to think about abused trans people who identify as female who may want to seek help from a "women's only" help institution. Are they classified as female and thereby able to receive care? I interpreted Elliot's reading to analyze and answer similar thought provoking questions like my mine.
Personally I am interpreting the reading by questioning the social categories of male and female. Who gets to be a woman? And should men who consider themselves female or "in drag" receive benefits of women's help facilities? Because of these questions, identifying a separation between transgendered women and "regular" women in terms of feminism and women's health and assistance, is still unclear and difficult for me to grasp. I think it would help to analyze what feminism is and how we as feminists can help other women--even those who identify as both or unknown.
Below is an interesting youtube video of renown Nigerian novelist, Chimamanda Ngozi Adichie at TEDxEuston. She is known amongst the current generation for her feature in Beyonce's Flawless song discussing feminism. Here in this youtube video, she talks about feminism through her perspective.
Source: Elliott, P, 2010, 'Ch 1: Feminist embattlement on the field of trans', Debates in Transgender, Queer and Feminist Theory', Ashgate, Farnham & Burlington, pp. 17-31
In this chapter reading the author Elliot, explores a contemporary struggle of understanding the meaning of sexual differences in politics and in the relationship of non trans feminist to transgendered people.
One of the discourses discussed by Elliot is stated by another author, Butler. Butler suggests that groups involved in the "new gender politics" which include feminist, queer, antiracists, trans and intersex people share common thoughts on political goals. This is something that I somewhat agree with. I find it common for oppressed groups in society to often join together in their goals for better treatment and political power. Power that is often given to the society that is oppressing them or just given to white males alone. One of these common political goals was to avoid presumptions about bodily dimorphism, the uses of technology and the sexual status of a person. I agree with this idea, because no person wants to be judged by their bodily appearance or sexual status.
I'd also say that this chapter discusses the role of trans women in the category of "women" and feminism. This forced me as the reader to think about abused trans people who identify as female who may want to seek help from a "women's only" help institution. Are they classified as female and thereby able to receive care? I interpreted Elliot's reading to analyze and answer similar thought provoking questions like my mine.
Personally I am interpreting the reading by questioning the social categories of male and female. Who gets to be a woman? And should men who consider themselves female or "in drag" receive benefits of women's help facilities? Because of these questions, identifying a separation between transgendered women and "regular" women in terms of feminism and women's health and assistance, is still unclear and difficult for me to grasp. I think it would help to analyze what feminism is and how we as feminists can help other women--even those who identify as both or unknown.
Below is an interesting youtube video of renown Nigerian novelist, Chimamanda Ngozi Adichie at TEDxEuston. She is known amongst the current generation for her feature in Beyonce's Flawless song discussing feminism. Here in this youtube video, she talks about feminism through her perspective.
https://www.youtube.com/watch?v=hg3umXU_qWc
Friday, 2 May 2014
Perspective on Genital Modification
This blog is in response to a reading by Nikki Sullivan for my Gender & Sexuality course at La Trobe University in Melbourne, Australia with instructor Margaret Mayhew.
Source: Sullivan, N. 2007. ‘“The Price to Pay for our Common Good”: Genital Modification and the Somatechnologies of Cultural (In)Difference’, Social Semiotics, 17:3, pp. 395-409.
The discourse in this reading by Sullivan discusses how cultural or "folk custom" practices of female genital mutilation is considered "repulsive" (has a negative connotation) and is illegal in the country of Australia. She also discusses how elective and cosmetic procedures like labiaplasty, vaginoplasty, vaginal rejuvenation--in addition to intersex and sex-reassignment surgeries are not considered illegal though they are some form of female genital mutilation. Her reading explores the inconsistencies and the political and ethical effects these differences in legal and social acceptance of female genital mutilation. She also provides a critique of the notion of the "common good" and cultural perspectives surrounding genital modification.
The link below is a youtube video of women speaking out on genital mutilation in Australia. Watch the link and comment on the video!
https://www.youtube.com/watch?v=ocEnIFX_u7A
Source: Sullivan, N. 2007. ‘“The Price to Pay for our Common Good”: Genital Modification and the Somatechnologies of Cultural (In)Difference’, Social Semiotics, 17:3, pp. 395-409.
The discourse in this reading by Sullivan discusses how cultural or "folk custom" practices of female genital mutilation is considered "repulsive" (has a negative connotation) and is illegal in the country of Australia. She also discusses how elective and cosmetic procedures like labiaplasty, vaginoplasty, vaginal rejuvenation--in addition to intersex and sex-reassignment surgeries are not considered illegal though they are some form of female genital mutilation. Her reading explores the inconsistencies and the political and ethical effects these differences in legal and social acceptance of female genital mutilation. She also provides a critique of the notion of the "common good" and cultural perspectives surrounding genital modification.
The link below is a youtube video of women speaking out on genital mutilation in Australia. Watch the link and comment on the video!
https://www.youtube.com/watch?v=ocEnIFX_u7A
Tuesday, 29 April 2014
Physical Activity of Women in Australia
This blog post is in response to a reading by Gilbert Caluya for my Gender & Sexuality course at La Trobe University in Melbourne, Australia by lecturer Margaret Mayhew.
Source: Caperchione, C et al. 2011, ‘Physical activity behaviours of Culturally and Linguistically Diverse (CALD) women living in Australia: A qualitative study of socio-cultural influences’, BMC Public Health 2011, 11:26
This research article by Caperchione, Kolt, Tennent, and Mummery discusses the study conducted to examine the socio-cultural influences on the physical activity behaviors of Culturally and Linguistically Diverse (CALD) women living in Australia. They do this by identifying the barriers, constraints, and possible enablers to physical activity participate for this population of women.
The discourses that I identified in this reading were both social and cultural acquired data. I considered the data socially discoursed because the data from the study was taken from a range of women from various racial/ethnic groups such as: Bosnian, Arabic speaking, Filipino, and Sudanese. I also took the information on the areas in Australia for which the information was taken was New South Wales, Victoria, and Queensland as a part of the social discourse.
I considered the discourse to be cultural because the female participants in the study were encouraged to speak on their opinions, perceptions and beliefs in regard to the social and cultural differences on the physical activities.
Based off of this information, the study was able to demonstrate that the understanding of health and physical activities of women of these ethnic groups in these aforementioned areas, are subjectively complex and are heavily intertwined with socio-cultural influence. In further conclusion the information gathered from the study was suggested to be used to market/ promote health initiatives to women of similar cultures/ethnic groups. In addition the information gathered from this study also can be used for more research for scientists/ sociologist who wish to look further into women's health and physical activity.
As a woman of color in the United States who is quite physically active, I find it more common for non-minority women to be more physically active in comparison. Why is this? My educated guess is because of the social and cultural differences between different races. For example, women of color are usually of the working class and may not have time to work out, whereas caucasian women are usually do not have to work as often and therefore have time for leisure workouts--or physical activity.
Since this week's readings focused on sports and the disparities in race and gender in physical activity, here's a link to a youtube video on the history of women in sport in Australia and New Zealand.
Click the link below and tell me what you think!
https://www.youtube.com/watch?v=ptK2F_Jx2z8
Source: Caperchione, C et al. 2011, ‘Physical activity behaviours of Culturally and Linguistically Diverse (CALD) women living in Australia: A qualitative study of socio-cultural influences’, BMC Public Health 2011, 11:26
This research article by Caperchione, Kolt, Tennent, and Mummery discusses the study conducted to examine the socio-cultural influences on the physical activity behaviors of Culturally and Linguistically Diverse (CALD) women living in Australia. They do this by identifying the barriers, constraints, and possible enablers to physical activity participate for this population of women.
The discourses that I identified in this reading were both social and cultural acquired data. I considered the data socially discoursed because the data from the study was taken from a range of women from various racial/ethnic groups such as: Bosnian, Arabic speaking, Filipino, and Sudanese. I also took the information on the areas in Australia for which the information was taken was New South Wales, Victoria, and Queensland as a part of the social discourse.
I considered the discourse to be cultural because the female participants in the study were encouraged to speak on their opinions, perceptions and beliefs in regard to the social and cultural differences on the physical activities.
Based off of this information, the study was able to demonstrate that the understanding of health and physical activities of women of these ethnic groups in these aforementioned areas, are subjectively complex and are heavily intertwined with socio-cultural influence. In further conclusion the information gathered from the study was suggested to be used to market/ promote health initiatives to women of similar cultures/ethnic groups. In addition the information gathered from this study also can be used for more research for scientists/ sociologist who wish to look further into women's health and physical activity.
As a woman of color in the United States who is quite physically active, I find it more common for non-minority women to be more physically active in comparison. Why is this? My educated guess is because of the social and cultural differences between different races. For example, women of color are usually of the working class and may not have time to work out, whereas caucasian women are usually do not have to work as often and therefore have time for leisure workouts--or physical activity.
Since this week's readings focused on sports and the disparities in race and gender in physical activity, here's a link to a youtube video on the history of women in sport in Australia and New Zealand.
Click the link below and tell me what you think!
https://www.youtube.com/watch?v=ptK2F_Jx2z8
Saturday, 12 April 2014
Gay, Asian, and Australian
This blog post is in response to a reading by Gilbert Caluya for my Gender & Sexuality course at La Trobe University in Melbourne, Australia with lecturer Margaret Mayhew.
Source: Caluya, G, 2006,’The (Gay) scene of racism:face, shame and gay Asian males’ ACRAWSA e-journal, Vol. 2, No. 2, 2006
In this essay by Caluya, he uses auto ethnographic research to focus on the actual lived experience of anti-Asian racism within the gay community. He also explores examples of gay Asian male experiences of racism on the gay scene in Australia and how these experiences somehow develop and promote their racial and sexual subjectivity.
In this post I will responding using some of the critical thinking skills taught in my gender studies class to further analyze the readings. This essay discusses the racial and social discrimination of gay Asian-Australians in Australia. It talks about how gay Australian guys are not prominently pursued by gay white Australians, unless the Australian gay men are specially interested in dating Asian men. These men are wittingly referred to as "Rice Queens." The essay also discusses how gay Asians are considered "invisible" and ignored in the gay communities, like for example, at a bar by bartenders. It further discusses how Asian men are less sexually desired etc.
In this reading I identified socialized forms of domination and oppression of gay Asians in Australia by Anglo Australian males. There is a type of "privilege" given to gay white Australian men of acceptance and sexual desirability there isn't given to gay Australian males. I believe this is due to the intersection of race (Asian-Australian) and class (not being a white Australian). Because gay Asian men are of a different social class, one that isn't as acknowledged and respected in the gay communities, they aren discriminated against.
In conclusion I find it interesting that even within a social group that experiences heavy discrimination and subjectivity (the gay community) there is more judgment and prejudices against different racial/ethnic groups within that specific social group.
Below is a youtube video by a gay Asian male discussing his personal experience and persecutive of not experiencing discrimination within the homosexual community. Take a look at it and leave your thoughts below!
https://www.youtube.com/watch?v=auloNw8tx2Y
Source: Caluya, G, 2006,’The (Gay) scene of racism:face, shame and gay Asian males’ ACRAWSA e-journal, Vol. 2, No. 2, 2006
In this essay by Caluya, he uses auto ethnographic research to focus on the actual lived experience of anti-Asian racism within the gay community. He also explores examples of gay Asian male experiences of racism on the gay scene in Australia and how these experiences somehow develop and promote their racial and sexual subjectivity.
In this post I will responding using some of the critical thinking skills taught in my gender studies class to further analyze the readings. This essay discusses the racial and social discrimination of gay Asian-Australians in Australia. It talks about how gay Australian guys are not prominently pursued by gay white Australians, unless the Australian gay men are specially interested in dating Asian men. These men are wittingly referred to as "Rice Queens." The essay also discusses how gay Asians are considered "invisible" and ignored in the gay communities, like for example, at a bar by bartenders. It further discusses how Asian men are less sexually desired etc.
In this reading I identified socialized forms of domination and oppression of gay Asians in Australia by Anglo Australian males. There is a type of "privilege" given to gay white Australian men of acceptance and sexual desirability there isn't given to gay Australian males. I believe this is due to the intersection of race (Asian-Australian) and class (not being a white Australian). Because gay Asian men are of a different social class, one that isn't as acknowledged and respected in the gay communities, they aren discriminated against.
In conclusion I find it interesting that even within a social group that experiences heavy discrimination and subjectivity (the gay community) there is more judgment and prejudices against different racial/ethnic groups within that specific social group.
Below is a youtube video by a gay Asian male discussing his personal experience and persecutive of not experiencing discrimination within the homosexual community. Take a look at it and leave your thoughts below!
https://www.youtube.com/watch?v=auloNw8tx2Y
Saturday, 5 April 2014
Black and Female in the Workforce
This blog post is in response to a reading by Joan Martin and Patricia Yancey, for my Gender & Sexuality course at La Trobe University in Melbourne, Australia with lecturer Margaret Mayhew.
Source: Joan Martin, Patricia Yancey 2003,"Said and Done" Versus "Saying and Doing": Gendering Practices, Practicing Gender at Work’ Gender & Society, 17: 342-366
This week's chapter readings took a look at gender in the workplace. The authors compared the wages of women and men in the labor work force. They also discussed some of the explanations for those differences and the kinds of changes that have been recommended for addressing inequalities.
I can't say that after reading this chapter I was surprised to discover that men get a higher wage than women. This is a common fact known throughout the United States that white men, usually get paid a higher wage than any other gender or racial/ethnic group. Though it's not fair, minorities are taking steps to, slowly but surely, fight the inequality in the workplace.
However, it was disturbing for me to read that not only are there differences in pay grades for men to women, but there is also a substantial difference in pay within the racial/ethnic groups. According to this reading, "Women and minorities seem to only go so far in their jobs because some invisible force is holding them back." The authors refer to this invisible force as the glass ceiling.
As a black female who is currently in college so I can get a diploma to get into the workforce, I already feel like I am at a disadvantage to fully succeed within my desire career. I have an interest in doing scientific research in a lab working for a government agency or non-profit organization. Though the statistics are against my favor of becoming one of the leaders of my field, I am deciding to use this information as motivation to make it to the top. I will continue my education to graduate school to get my Ph.D. and become just as qualified as any man or woman in my discipline.
It may seem easier to just give up, given the likelihood of me beating the odds and receiving the same wages as my potential male counterparts in the workforce, but I have faith in the progression of women's and minorities work rights.
Plus, I'm already in my 3rd year of college. Way too deep in, to not keep pushing forward.
Below is a link to a video that I found on youtube from the Australian Government: Gender Equality Agency. The video discusses how it is important that women get the same work rights as men, though I couldn't help but notice that their were only white women who were shown in the video. Does this give you the impression that the Australian government will stand for equal work rights for just white men and women, or do they intend to include women of other races? Am I just being too critical? Take a look and you be the judge.
Sunday, 30 March 2014
A Baby or Intimacy?
This blog post is in response to a reading by Patrick Califia for my Gender & Sexuality course at La Trobe University in Melbourne, Australia with lecturer Margaret Mayhew.
Source: Califia, P, 2002, ‘Disengaged: An Introduction’ Speaking Sex To power: the politics of queer sex, Cleis Press, San Francisco.
In summation, Califia basically spoke about the relationships between the members of his family as a gay male. I found this reading to be more personal than any previous readings in my Gender & Sexuality course. Califia discussed his experiences as a homosexual at a religious college, in a religious family household, as a husband, and as a father to his son. He talked about the rocky, yet understanding, relationship he developed for his mother and father. He spoke about the way heterosexuals treated him and his partner once they realized that they were both co-parenting to raise their son, and he also mentioned personal hardships and frustrations that he endured with his husband, to conceive and take care of their child while also maintaining a relationship.
I will be responding to a section in the reading in which Califia discusses the tough financial hardships between him and his husband right after their son was born. Matt, Califia's husband, fell heavy into postpartum depression after giving birth to their son. (Matt is transgendered, but stopped taking hormones in order to get pregnant with their current son) Matt believed that since he gave birth to their son, it served as compensation for the destruction of their sexual intimacy. Califia responded to this by saying if he knew that gaining a child meant losing the romantic and erotic connection with this husband, he would've never agreed to do it.
It is my belief that this type of situation is common for most married couples, both gay and straight. Because I have no personal experience in this matter (I am not married, nor do I have any children), I am not sure that may opinion is even valid. However from the outside looking in, I agree with Matt in that having a child serves as a valid reason for the sexual intimacy to leave a relationship. Though having children can bring in a lot of joy into a relationship, it can also drag in some drama as well. Lack of sleep, quality time, and sexual desire just comes with the territory. After pushing out a small human, being penetrated in the exact same area can be less pleasing than it once was, right?
Of course Califia said that he wouldn't have wanted the child if it meant losing the "fire and desire" that was once present in the relationship. Though "fire and desire" is important in a relationship, in my perspective, losing that is nothing, compared to the joys of having a baby. The lifetime of happiness in the presence of raising a child just simply beats the few moments of sexual pleasure.
What do you think?
What do you think?
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