Isbn-10: 0415389550 | Isbn-13: 9780415389556 | Publish date: 12/05/2006 | Edition 1
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Since its publication in 1990, Gender Trouble has become one of the key works of contemporary feminist theory, and an essential work for anyone interested in the study of gender, queer theory, or the politics of sexuality in culture. This is the text where Judith Butler began to advance the ideas that would go on to take life as "performativity theory," as well as some of the first articulations of the possibility for subversive gender practices, and she writes in her preface to the 10th anniversary edition released in 1999 that one point of Gender Trouble was "not to prescribe a new gendered way of life [...] but to open up the field of possibility for gender [...]" Widely taught, and widely debated, Gender Trouble continues to offer a powerful critique of heteronormativity and of the function of gender in the modern world.
andarerandom said on Aug 25, 2014, 11:52
Scrivere coi paroloni il concetto che il genere è generato socialmente (politicamente) e non biologicamente. Anzi che la politica (società) arriva a distruggere il sesso, cancellando quello che ci appartiene biologicamente.
Di cosa stiamo parlando? Con chi stiamo parlando? A me sembra che ci diciamo sempre le stesse cose vecchie quarant'anni (vecchie vent'anni alla pubblicazione di Gender Trouble) mentre i maschi selvatici continuano a vivere impuniti.
Rumble_Fish said on May 03, 2014, 13:10
(per riprendersi: http://binarythis.com/2013/05/23/judith-butler-explained-with-cats/ e http://youtu.be/9NX2OkvLzmU )
"[W]hat we take to be an "internal" feature of ourselves is one that we anticipate and produce through certain bodily acts, at an extreme, an hallucinatory effect of naturalized gestures " <3
"[...] discourses within gay and lesbian culture [...] proliferate specifically gay sexual identities by appropriating and redeploying the categories of sex. The terms queens, butches, femmes, girls, even the parodic reappropriation of dyke, queer, and fag redeploy and destabilize the categories of sex and the originally derogatory categories for homosexual identity. [...] This very gay appropriation of the feminine works to multiply possible sites of application of the term, to reveal the arbitrary relation between the signifier and the signified, and to destabilize and mobilize the sign. [...] Within lesbian contexts, the "identification" with masculinity that appears as butch identity is not a simple assimilation of lesbianism back into the terms of heterosexuality. As one lesbian femme explained, she likes her boys to be girls, meaning that "being a girl" contextualizes and resignifies "masculinity" in a butch identity. [...] It is precisely this dissonant juxtaposition and the sexual tension that its transgression generates that constitute the object of desire. [...] Similarly, some heterosexual or bisexual women may well prefer that the relation of "figure" or "ground" work in the opposite direction-that is, they may prefer their girls to be boys. In that case, the perception of "feminine" identity would be juxtaposed on the "male body" as ground, but both terms would, through the juxtaposition, lose their internal stability and distinctness from each other."
"If power is not reduced to volition, however, and the classical liberal and existential model of freedom is refused, then power-relations can be understood, as i think they ought to be, as constraining and constituting the very possibilities of volition. Hence, power can be neither withdrawn nor refused, but only redeployed. Indeed, in my view, the normative focus for gay and lesbian practice ought to be on the subversive and parodic redeployment of power rather than on the impossible fantasy of its full-scale transcendence."
"To enter into the repetitive practices of this terrain of signification is not a choice, for the "I" that might enter is always already inside: there is no possibility of agency or reality outside of the discursive practices that give those terms the intelligibility that they have. The task is not whether to repeat, but how to repeat or, indeed, to repeat and, through a radical proliferation of gender, to displace the very gender norms that enable the repetition itself. [...] The task here is not to celebrate each and every new possibility qua possibility, but to redescribe those possibilities that already exist, but which exist within cultural domains designated as culturally unintelligible and impossible."
greengrocer said on Jul 27, 2013, 09:15
Coda said on Jun 17, 2013, 09:48
Lasciate ogni certezza, o voi ch'entrate.... Pensavate di sapere distinguere chiaramente cos'è maschile e cos'è femminile, credevate che la distinzione tra sesso e genere fosse cosa da niente, robetta da anagrafe, eravate pressoché certi di sapere cosa significa essere gay o lesbiche, e financo bisessuali, e l'Edipo, be', quello poi, eravate sicuri di saperlo raccontare facile facile come la storia di Biancaneve... beh, davvero, mettete tutto da parte, ripartite da zero, e lasciatevi travolgere da questo turbinio di idee riflessioni intuizioni - con annesso bombardamento di Freud, Lacan, Foucault, Wittig, de Beauvoir ecc ecc - che metteranno in discussione ogni luogo comune legato alla sessualità (e se pensate di essere in grado di dare una definizione precisa di sessualità, ohibò, iniziate subito a leggerlo...)
Drownsoda2 said on Dec 07, 2010, 21:59
The abinding gendered self will then be shown to be structured by repeated acts that seek to approximate the ideal of a substantial ground of identity, but which, in their occasional discontinuity, reveal the temporal and contingent groundlessness of this "ground". The possibilities of gender transformation are to be found precisely in the arbitrary relation between such acts, in the possibility of a failure to repeat, a de-formity, or a parodic repetition that exposes the phantasmatic effect of abiding identity as a politically tenuous construction.
astro b. said on Apr 01, 2010, 15:35
Venti caratteruzzi said on May 07, 2009, 14:44