The she-monster thus, not only crosses the boundaries of normativity but also jeopardizes the constructed conception of femininity and humanity. In this context, Becker maintains that her subversive conduct “resist le propre in terms of femininity and to disrupt the ‘proper’ plots for heroines, thus exposing their constructing and appropriating ideology” (172). The devastation of such a hegemonic discourse unveils the laden ideological practices of the official patriarchal system. The hybrid grotesque creature whose ambivalent position produces a sense of unease coupled with fascination, humor and/or horror can also be manifested in the combination between feminine and masculine attributes, the female grotesque challenged
In the untitled piece from the Inflammatory Essays that begins “SHRIEK WHEN THE PAIN HITS…,”Jenny Holzer shows how Control can be physical but also emotional. The narrator of this piece is advising someone who is being held for interrogation and tortured. Using words such as “hits,” “cuts,” and “flesh,” he describes the interrogator as a tormentor who inflicts pain and cuts the interrogee’s flesh. Hitting and cutting are actions that are visible and are performed using tangible objects, and flesh is the physical component of human beings. Therefore, the words Holzer uses when describing the torment that the interrogee is suffering imply that the interrogator has physical control over the interrogee.
In Geographies of Exclusion, David Sibley talks about a liminal zone, spaces of ambiguity where the categories of inside/outside, public/private, or home/street become blurred or uncertain. Sibley asserts “for the individual or group socialized into believing that the separation of categories is necessary or desirable, the liminal zone is a source of anxiety”. Julia Kristeva’s set up his thesis about how otherness and social boundaries are constructed and maintained. Dangers to identity come from without: from disease, decay, infection. Kristeva insists, however, that the abject is always there, and that “this hovering presence of the abject” creates anxiety and drives humans to make separations between “us and them.
It would seem that queer theory could confront biopolitical structures through careful attention to intersectionality and visibility initiatives. After all, queerness rests on deviancy and a challenging of the normative. In doing so, however, queerness positions one set of queer subjects (those that do not transgress) as “ideal”, while demarcating those queers whose identities or lives appear non-normative, deviant, and
William Shakespeare’s The Tempest forges the colonizer’s oppression and the inhumane treatment of natives as exploitable resources for prosperous gains. In contradiction to Caliban, Prospero’s fundamental goal is to gain knowledge of the foreign surroundings and rule the island. Prospero’s perspective challenges Caliban’s in his belief that imposing his culture and language upon Caliban was beneficial. He presumes Caliban should be gracious and condemns his rebellious nature. Prospero threatens this insubordination with, “If thou neglect 'st or dost unwillingly/What I command, I 'll rack thee with old cramps,/ Fill all thy bones with aches, make thee roar” (2.1.
Freud’s mechanism of projection shows that characters such as Nel and Sula use scapegoating to release their undesirable characteristics onto others. Displacement, shows how the community scapegoat Sula in order to use a more feasible target to alleviate themselves and their self-esteems from aggravations. Furthermore, the Social Identity Theory shows how Sula’s threat to the community’s norms and identity leads to her becoming vulnerable to outgroup scapegoating and, lastly, the Social Identity Theory also shows how the community use scapegoating as a means to uplift their status and
The issue of universal versus the particular is quite prevalent when reading MacIntyre’s The Virtues. He states that there is an “empirical untidiness in the way that our knowledge of the virtues is ordered, more particularly in respect of how the practice of each relates to the practice of all the others”(178). This type discord between the masses causes confusion within a society, and the idea of what is right and virtuous can become lost. When faced with this issue a universal truth is necessary to combat the particular, and the fundamental truths. Having these universal truths one is able to able to look at the core of an action or belief that may subjectively seem virtuous, and examine whether or not it is truly an act of a virtue.
Frye states that oppression is a system of restrictions and limitations that reduce, demean, immobilize, and purposefully shape an individual to belong to a certain plan or idea, creating a subordination to another group (such as women vs. men). When Frye talks about the birdcage analogy she is using it to explain oppression and the barriers or limitations it puts on a person. Frye also mentions that a person can be miserable without being oppressed and that it is consistent to deny that a person or group is oppressed without denying that they have feelings or that they suffer. Oppression is more abstract than being physically miserable, almost that it is a way of living. We talk about being miserable and suffering somewhat interchangeably
This implies that basic institutions play a key role in determine the status of a society and the interactions between classes. This theory holds that class position is the basis of power and that power is held primarily by the dominant class. Whitt highlights the following as major differences that desperate the dialectical class model from both the elite and pluralist models: (a) the institutional context of political activity and (b) the class based politics (c) dialectics/ contradictions. According to the dialectical model one must understand the logic and biases associated with social institutional while still being observant of the political behaviors of social classes and individuals (Whitt). The theory is that dominant groups want to preserve institutions that give them power.
First, I will discuss Feud’s account of the roots of religion, its function in society, and the arguments for its preservation (which are primarily voiced by Freud’s imaginary interlocutor). Freud begins Future of an Illusion by discussing the conditions which gave rise to the religious illusion. He describes the state of angst and frustration that man experiencing while being suppressed by the demands of culture. Culture forces him to internalize his natural destructive, anti-social, violent, and sexual tendencies, thus creating a tension and hostility that boil under the surface. Culture also requires man defy his natural inclination towards laziness.
Society itself is working in contradiction to the protagonist’s aims and aspirations. The responder can develop a superior knowledge of dystopian societies through the comparison of Victor Kelleher’s novel ‘Taronga’ and Neil burgers Film ‘Divergent’, as both can be perceived as instable tales. This reveals the destruction of society’s values by one individual; they are compelled to confront the brutality, fear, and misuse of power that results.
Then again, this savagery and torment permits the storyteller to discharge animosity in a characteristic and natural way. This impulse undermines society 's impact. Lasn says that to free oneself from society 's entanglement of consumerism, one needs to
According to (Rev. Dr. Andrea Ayvazian); author of “Interrupting the Cycle of Oppression: The Role of Allies as Agents of Change”; many of us feel overwhelmed when we consider the many forms of systemic oppression that are so pervasive in American society today. We become immobilized, uncertain about what actions we can take to interrupt the cycle of oppression and violence that intrude on our everyday lives. According to (Merriam Webster); oppression, is treating someone unjustly; or cruelly exercising authority or power; weighing down body and mind (www.merriam-webster.com). The concept of oppression examines the “isim’s); racism, sexism, heterosexism, and class privilege as interlocking systems of oppression that ensues advantages for some and diminished opportunities for others; (p. 02/03).
More specifically, by using the two theories together, both the complexities of an individual’s relation with the structural systems of oppression and power can be uncovered, and their personal experience with oppression and power in relation to their unique social interactions and experiences can be understood. Consequently, using intersectionality and life course theory is useful in informing my social work practice in challenging oppression and inequality. The use of intersectionality is crucial in challenging oppression and inequality, as it tackles it from an institutional level. Jones (2000) describes how it is first important to address “instructional racism”, to tackle “personally mediated” and “internalized racism” (pp. 1212 &1213).