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Samenvatting van alle literatuur bij Gender, Macht en Grenzen (SOW-CAOSB2020).

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Gender, Macht En Grenzen (SOWCAOSB2020)

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Radboud Universiteit Nijmegen (RU)

In dit document heb ik alle artikelen bij de cursus Gender, Macht en Grenzen (SOW-CAOS2020) samengevat. Alle literatuur voor het tentamen!

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Uploaded on January 26, 2022
Number of pages 41
Written in 2020/2021
Type Summary

gender
gender mainstreaming
sekse
genderlens
intersectionaliteit
mohanty
queer theory
massaquoi
richardson
black box
foucalt
gender performativity
gender performance
butler
iterability
hegemoniale mac

Institution
Radboud Universiteit Nijmegen (RU)
Education
Culturele Antropologie En Ontwikkelingssociologie
Course
Gender, Macht En Grenzen (SOWCAOSB2020)

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Gender, macht en grenzen literatuur

Inhoudsopgave
MASSAQUOI (2015): Queer Theory and Intersectionality 2

RICHARDSON (2015): Conceptualizing Gender 3

SCOTT (2010): Gender: Still a Useful Category of Analysis? 6

DAVIS (2008): Intersectionality as buzzword 6

CHARRAD (2010): Women’s agency across cultures: Conceptualizing strengths and
boundaries 8

MOHANTY (1988): Under Western Eyes: Feminist Scholarship and Colonial Discourses 10

LEI (2003): (Un)Necessary Toughness: Those “Loud Black Girls” and Those “Quiet Asian
Boys” 13

KABEER (2012): Empowerment, Citizenship and Gender Justice: A Contribution to Locally
Grounded Theory of Change in Women’s Lives 16

ALTMAN (2004): Sexuality and Globalization 18

CONNELL (1998): Masculinities and Globalization 20

DAVIDS & VAN DRIEL (2009): The Unhappy Marriage between Gender and Globalisation 23

BROUGHTON (2008): Migration as engendered practice: Mexican Men, Masculinity and
Northward Migration 25

VAN HOUTE & DAVIDS (2017): Narrating marriage: negotiating practices and politics of
belonging of Afghan return migrants 28

YUVAL-DAVIS (2016): Gender and nation 31

ZARKOV (2001): The Body of the Other Man: Sexual violence and the Construction of
Masculinity, Sexuality and Ethnicity in Croatian Media 32

JI (2017): A Time to Mourn, a Time to Dance: Abortion Death Rituals in South Korea 35

INHORN (2011): Embodying emergent masculinities: Men engaging with reproductive and
sexual health technologies in the Middle East and Mexico 37

ARAÚJO SILVA (2013): Religion, Migration and Gender Strategies: Brazilian (Catholic and
Evangelical) Missionaries in Barcelona 39

,MASSAQUOI (2015): Queer Theory and Intersectionality

- p.765: Activists have long taken issue with the politics of representation and the
problem of who speaks for and about others. Much of the experience-based literature
articulates a clear divide between a sexuality-based lesbian, gay, transgender, or
queer cultural identity and resulting theories and ones that are based on race or
ethnicity with the two paradigms rarely intersecting to form a comprehensive
legitimate discourse.
- Histories of queer cultures and communities are scarce, not only in a Western
context, but also in a global one (Manalansan, 2003). Very little is known about
same-sex practices or how same-sex desire is theorized.
- Being a queerly marked subject entails the negotiation of identity, politics, and desire
as one moves between cultures, regions, and nations. (...) p.766: While
othermarginalized groups have been defined depending on location and historical
and situational context, the current discussion strategically focuses on queer
identity.

- Inviduals are discriminated based on who they are, for example, being a woman, a
Muslim, or a racialized subject. This oppression occurs not because of what that
person does but because the individual does it in a marginalized body. In the case of
queerness, I believe that it is less a matter of who or what they are that is considered
offensive but rather what that person is perceived of sexually doing or not doing.
- The concern is as previously stated not with who queers are but with what
they do.

- Queer subjects and their nonconforming sexual behavior have been historically
persecuted by state-sanctioned legislation and resulting discrimination.
- These laws were in keeping with the imperial and colonial agenda of the
day, which aimed to wipe out and exterminate any sexual practices in
violation of heterosexual normativity and those who engaged in them
(Epprecht, 1998).
- The most recent example of how colonial law still applies to modern-day
democracies can be seen in the decision of India’s Supreme Court in December
2013 (...) to overturn the 2009 lower court ruling to decriminalize homosexual
actsbetween consenting adults (Vasudevan, 2013).

- Queer is said to transcend difference, to be gay or lesbian ismerely to be assigned
an identity, and to be queer requires the visioning and production of abstract
genderless free agents who are definitionally indeterminate (Warner, 1991). Queer
theory, then, attempts to unpack the identities ‘lesbian’ and ‘gay,’ and subsequently
demonstrate how these categories are over-determined by factors such as
heteronormativity, race, gender, and ethnicity (Martinez, 2003).
- Queer theory thoroughly investigates sexuality by exploring themes of
history, marginalization, exclusion, normalcy, social location, and political
agency, all of which are crucial in the investigation of lives that stand outside
any dominant culture.

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, - p.767: Queer celebrated the diversity of subjects who experienced heterosexist
oppression without essentializing identity, while at the same time acting as an
umbrella term forall those who had been marginalized because they transgressed
the heterosexual norm (Khayatt, 2002).
- Intersectionality’s project was to celebrate diversity without conflating identities or
creating hierarchies of oppressions, while at the same time acting as an umbrella
term for the expressed experience of multiple oppressions.

- I know that if queer theory is to be truly seen as innovative and to challenge what is
‘normal,’ it must provide a framework within which to challenge racist,
misogynistic, and other oppressive discourses, as well as those that are
heterosexist and homophobic, through an intersectional lens. It cannot simply
challenge heteronormativity but must instead question and resist the very systems
that sustain heteronormativity.

- p.768: If queer liberation only stands for sexual liberation, then what kind of
foundation is it standing on if it supporting and perpetuating queer male privilege,
class privilege, and/or white privilege? There can no longer be a universal
category of ‘queer’ that includes all queers with gender, race, and ethnicity, for
instance, being subsumed under some neutral umbrella and used merely as a
descriptor.
- In queer theory, questions of race and ethnicity tend to be overlooked in
order to analyze sexuality in the same manner that race-based scholarship
tends to minimize the importance of sexuality and erase homosexuality
from its analysis.

- p.769: The queer refugee is traveling to Western destinations in which queer subjects
are fighting for political rights and freedoms for the mainstream white queer
communities while often engaging in discriminatory exclusionary patterns of
behavior that disregard and invalidate the issues and experiences of queer
transnationals (Patton and Sanchez-Eppler, 2000).
- Under contemporary social and political conditions, queer theory cannot be
understood as ideal in its resistance to heteronormativity, but can ask what the
possibilities are for the theory’s expansion in a given political moment.

RICHARDSON (2015): Conceptualizing Gender
- p.3: Prior to the 1960s, gender referred primarily to what is coded in language as
masculine or feminine. Gender has subsequently been variously theorized as
personality traits and behaviours that are specifically associated either with
women or men (for example women are caring, men are aggressive), to any social
construction having to do with the male-female distinction, including those which
distinguish female bodies from male bodies; to being thought of as the existence of
two different social groups 'men' and 'women' that are the product of unequal
relationships (Alsop et al., 2002; Connell, 2002; Beasley, 2005).
In this latter sense, gender is understood as a hierarchy that exists in society, where

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, one group of people (men) have power and privilege over another group of people
(women) (Delphy, 1993).
- p.5: In the 1960s and 1970s a new way of thinking about gender began to emerge
that critiqued earlier 'essentialist’ frameworks, signalling a shift away from
biologically based accounts of gender to social analysis.

- p.6: Oakley (1972) takes sex for granted in asuming that we all ‘have a sex’, sex is
not something we acquire, it is a constant part of being human. Gender, by contrast,
she understands to be the cultural interpretation of our biologically given sex.
- It is important to acknowledge that, at the time, this distinction between sex
and gender was hailed as a conceptual breakthrough.
- More recently, a new understanding of sex and its relationship to gender has
emerged. The distinction between sex and gender has been challenged by
arguments that sex is just as much a social contruction as gender.
- p.7: In this model, sex is not something that one 'has' or a description of what
someone is. Without the concept of gender we could not read bodies as
differently sexed. It is gender that provides the categories of meaning for us
to interpret how a body appears to us as 'sexed'. In other words, gender
creates sex.

- p.8: In the nineteenth century, according to Dreger (2000), the main concern was the
fear of social disorder that doctors belived could result from ‘misdiagnosed sex’.
(referred to as third sex or hermaphrodites or more commonly nowadays intersex)

- p.10: However, feminist theories of gender, as I indicated above, are not interested
in simply describing how girls and boys grow up differently and become gendered,

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Samenvatting van alle literatuur bij Gender, Macht en Grenzen (SOW-CAOSB2020).

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