All Dressed Sex In “Plain Sex”, Alan Goldman defines sex as contingent to the intent of fulfilling sexual desire using three main arguments; reproduction, expression of love and communication (57). I will outline his arguments and object that his definition of sexual desire is too inclusive. First, reproduction is not guaranteed when in the sexual acts of kissing, sodomy or fellatio. Second, expressing love in the form of touch can lead to falsely classifying non sexual acts as sexual.
His argument doesn’t neglect the fact that same-sex desires or relationships were new; his findings revealed that sexual desire runs deeper than just sex. Foucault found that our desires reveal some fundamental truth about who we are and that we, as a society and as individuals, have an obligation to explore ourselves, find our truth, and express it. Within Foucault’s framework, sex isn’t just something we do. He instead argues that the kind of sex you have or desire to have become a “symptom” of your sexuality. Foucault focuses on the Victorian era, the time period when people began to move away from confession in the biblical sense to psychiatry as the main means of confession and guidance.
In the introduction from Eve Kosofsky Sedgwick’s novel, she states that her argument is that the continuum between male “homosocial desire” and homosexuality cannot be understood outside of its relation to women and the gender system as a whole (2435). She then uses the sociological neologism "homosocial" to distinguish from "homosexual", stating that the social bonds between males can be applied to “male bonding”. She also notes that these activities may be characterized in our society by “intense homophobia, fear, and hatred of homosexuality” (2435). Following this accusation of sorts, she explains why she views this homosocial behavior as potentially erotic to hypothesize the potential unbrokenness of a continuum between homosocial and homosexual (2435). Her use of the word “desire”, rather than “love”, she mentions is in response to the fact that “in literary critical and related discourse, “love” is more easily used to name a particular emotion and “desire” to name a structure” (2435).
How that relates to the readings is the Gender Binary discussed in chapter one or two, what makes a person male or female. As the book explains, we all have different glasses on how we define or see a person’s gender identity. Instead of society stereotyping for others on what makes us too masculine or feminine, we should focus on our own happiness. 2. How does the discussion of sex verses gender emerge from this documentary?
To understand the linkage between sexuality and gender, it is important to reimagine the relationship between sexuality and gender and the rapport they hold with self-identification. Not long ago, sexuality was tied to procreation - becoming the core of one’s identity. Gender had always been tied to biological sex. However, a crisis of gender identity emerged and blurred the gender and sexuality binaries that had become commonplace social facts. A fluidity was created that allowed individuals to not feel the pressure of fitting inside distinct identification categories.
Branstetter uses the word promiscuous because it is a rhetorical approach that focuses on those people who are deviant from the norm. A promiscuous approach “wants to ‘have sex’ with lots of different kinds of projects in lots of different ways and understand those projects on their own terms in order to bring something unique out of the result” (20). Therefore, “...there should be room for promiscuous approaches, topics, perspectives, and styles” in rhetoric (20). Hence, rhetorical promiscuity is a way to refer to rhetorics and rhetors that do not fall within the dominant and celebrated sphere of the field of rhetorics, or academia as a whole. To Branstetter, by “exploring the value” of “perspectives that have traditionally been denigrated or dismissed [so, promiscuous perspectives], we enhance possibilities for scholarly invention and persuasive action” (18).
With the formation of LGBT and other groups promoting social equality, American culture has become increasingly accepting of different sexualities and individuals who refuse to conform to the unspoken norms of society; however, this does not necessarily mean that the social norms, themselves, are any different. In America, our society has the tendency to inflict impossible standards upon individuals for sexuality and morality through sexual scripts, heteronormativity, misconceptions about gender and slut shaming. It unrealistic to expect every person to have the same morality or sexual tendencies, yet it is common for people to be criticized or ridiculed for pursuing what they want. Morals and sexuality should be determined by the individual, not by society. The standard for sexuality and morality is an issue, but is often masked by the belief that it is not apparent
This can be a demeaning statement because it gives the authority to the male, letting them speak however and about whomever rather than the female. By this statement Frieda is giving the acceptance that men can be allowed to degrade women and make sexual comments because of their gender when in actuality that is wrong. If the statements continue it could potentially get out of hand leading an alpha domince of who can get the most women, in which can lead to harassment or even as far as rape for example. The behavior of the employees should not be seen as a shrug of the should, but acted on so further harassment can be prevented. The statement of Frieda is sexist and degrading on women because the remarks gives more the privileges to the one gender in which being male rather than the other.
Before choosing sides, one should understand what it means to be pro-choice. Being pro-choice means that you decide what gets to be done with your body. Humans are not perfect creatures and should not be expected to make perfect decisions. Sex is thought to be an exciting, fun and sometimes unexpected act. Sex, is thought by some to be only done when both people are ready to conceive a child, yet sometimes that is not how things happen.
The term “monogamy” in this article is erotic love that is shared between one single relationship, while non-monogamy is the rejection of such. As stated in the title, this would make monogamy the norm, and the norm is what is widely accepted. Erotic love in the article is emotional feelings for a person,
Sexuality is often deemed as biological and contingent rather than conditioned. Much of this belief is due to the word confusion with sex. Today, the terms sex and sexuality are thought to be intertwining, in that one’s sexual activities dictates their sexual identity. The concept of sexuality is assumed to derive from the instincts or animal ancestry desire for sex, thus reducing the concept of sexuality purely to the urge of reproduction. Moreover, seeing as though the only way to reproduce is to engage in heterosexual relations, the theory sexual identity is based upon the law of nature is argued.
According to Tyson, the American culture has become homophobic in a sense, but the matter is, it has not. In my personal opinion, yes there will be racists out there, yes there will be homophobics, but it’s just something that is new and have to get adjusted to. Staying that homophobia still exists creates anxiety for homosexuals and sometimes causes internalized homophobia which is self-hatred. Above all, it is clear to see that there are many limitations to gay criticism.
These institutions have norms that positively influence behavior and well-being of intersex people. Such institutions exist within medical faculties, those that diagnose, evaluate, undertake training for the affected and inflict internal recognition and acceptance. Spade, therefore, persuades trans-politics also to focus on these institutions for these are the very institutions that properly teach norms that determine the state of a person sexually. These norms, according to Spade, touch on all aspects of the body, mind and character that in turn help intersex people to understand themselves and be able to live properly. These institutions instill
The purpose was to determine if societal bias affected their sensitivity of the violence differently based on the dynamic. Although the hypothesis indicated that the same-sex exchange would be less serious, the result was that the advocates viewed it similarly. The difference was in their assurance as it relates to the identifications of the batterer and victim, and the recommendation to leave the relationship. According to Brown and Groscup (2009), cultural competency training is imperative as it relates to same-sex dynamics and a lack of adequate training would result in inappropriate care and potential re-victimization. Training provides a foundation and precedence for best-practice.