Judith Butler (born February 24, 1956) is an American poststructuralist philosopher, who has contributed to the fields of feminism,

queer theory, political philosophy, and ethics. She is a professor in the Rhetoric and Comparative Literature departments at the University of California, Berkeley. Butler received her Ph.D. in philosophy from Yale University in 1984, for a dissertation subsequently published as Subjects of Desire: Hegelian Reflections in Twentieth-Century France. In the late-1980s she held several teaching/research appointments, and was involved in "post-structuralist" efforts within Western feminist theory to question the "presuppositional terms" of feminism. Her research ranges from literary theory, modern philosophical fiction, feminist and sexuality studies, to 19th- and 20th-century European literature and philosophy, Kafka[1] and loss, mourning and war.[2] Her most recent work focuses on Jewish philosophy, exploring pre- and post-Zionist criticisms of state violence.[3][4] Politically, she is a strong supporter of Boycott, Divestment and Sanctions against Israel.[5] Contents [hide]

1 Biography 2 Personal Life 3 Overview of works o 3.1 Gender Trouble: Feminism and the Subversion of Identity (1990) o 3.2 Bodies That Matter: On the Discursive Limits of "Sex" (1993) 3.2.1 Excitable Speech: A Politics of the Performative (1997) o 3.3 Undoing Gender (2004) o 3.4 Giving an Account of Oneself (2005) 4 Reception o 4.1 Commentary on style 5 Political activism

6 Publications (incomplete) 7 Films and video lectures 8 Selected honors and awards 9 References 10 Further reading 11 External links [edit]Biography Butler was born in Cleveland, Ohio [2] to a family of Hungarian and Russian ancestry.[6] Her mother was raised in Orthodox Judaism, later turning toConservative Judaism, and finally to Reform Judaism; Butler's father belonged to a Reform Synagogue since his childhood.[5] As a child and teenager, she attended both Hebrew school and special classes on Jewish ethics where she received her "first training in philosophy." [5][7] Butler stated in a 2010 interview with Haaretz that she began the ethics classes at the age of 14 and that they were created as a form of punishment by her Hebrew school's Rabbibecause she was "too talkative in class," "talk[ed] back," and was "not well behaved."[5] Butler also stated that she was "thrilled" by the classes and chose to focus on Martin Buber. She also encountered the writings of Kant, Hegel, and Spinoza during these special sessions.[5] Butler attended Bennington College and then Yale University[8] where she studied philosophy, receiving her B.A. in 1978 and her Ph.D. in 1984.[9] Her dissertation was subsequently published as Subjects of Desire: Hegelian Reflections in Twentieth-Century France (1987).[10]. In Butlers dissertation, she attempts to understand how gender comes into being and how gender comes to be seen as something naturally occurring rather than historical. Butler points out that it is possible for a person to choose the gender they desire to be, but society prevents us from choosing no gender[11] .

She taught at Wesleyan University, George Washington University, and Johns Hopkins University before joining U.C. Berkeley in 1993.[2] She will join the department of English and Comparative Literature at Columbia University as a visiting professor in the spring semesters of 2012 and 2013 and has the option of remaining as full time faculty.[12][13][14] In 2009 she received the Andrew W. Mellon Foundations Distinguished Achievement Award for her contributions to humanistic inquiry. The prize money of $1.5 million is supposed to enable the recipients to teach and research under especially favorable conditions.[2][15] Since 2006 Judith Butler is the Hannah Arendt Professor of philosophy at the European Graduate School (EGS) in Switzerland.[7] She sits on the Advisory Board of the academic journal Identities: Journal for Politics, Gender and Culture.[16]. Butler is also working on critiquing ethical violence and trying to formulate a theory of responsibility for an opaque subject that works with Franz Kafka, Sigmund Freud, Michel Foucault and Fredrich Nietzsche[17],. [edit]Personal Life Butler currently lives with her partner, the political scientist Wendy Brown.Butler identifies as an anti-Zionist Jew and is a critic of Israeli politics.[18] [edit]Overview of works This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (March 2010) [edit]Gender Trouble: Feminism and the Subversion of Identity (1990) Main article: Gender Trouble

Gender Trouble was first published in 1990, selling over 100,000 copies internationally and in different languages[citation needed]. Alluding to the similarly named 1974 John Waters film Female Troublestarring the drag queen Divine,[19] Gender Trouble critically discusses the works of Simone de Beauvoir, Julia Kristeva, Sigmund Freud, Jacques Lacan, Luce Irigaray, Monique Wittig, Jacques Derrida, and, most significantly, Michel Foucault. The book has also enjoyed widespread popularity outside of traditional academic circles, even inspiring an intellectual fanzine, Judy![20] The crux of Butler's argument in Gender Trouble is that the coherence of the categories of sex, gender, and sexualitythe natural-seeming coherence, for example, of masculine gender and heterosexual desire in male bodiesis culturally constructed through the repetition of stylized acts in time. These stylized bodily acts, in their repetition, establish the appearance of an essential,ontological "core" gender.[citation needed] This is the sense in which Butler famously theorizes gender, along with sex and sexuality, as performative. The performance of gender, sex, and sexuality, however, is not a voluntary choice for Butler, who locates the construction of the gendered, sexed, desiring subject within what she calls, borrowing from Foucaults Discipline and Punish, "regulativediscourses." These, also called "frameworks of intelligibility" or "disciplinary regimes," decide in advance what possibilities of sex, gender, and sexuality are socially permitted to appear as coherent or "natural."[citation needed] Regulative discourse includes within it disciplinary techniques which, by coercing subjects to perform specific stylized actions, maintain the appearance in those subjects of the "core" gender, sex and sexuality the discourse itself produces.[21] A significant yet sometimes overlooked part of Butler's argument concerns the role of sex in the construction of "natural" or coherent gender and sexuality. Butler explicitly challenges biological accounts of binary sex, reconceiving the sexed body as

itself culturally constructed by regulative discourse.[22] The supposed obviousness of sex as a natural biological fact attests to how deeply its production in discourse is concealed. The sexed body, once established as a natural and unquestioned fact, is the alibi for constructions of gender and sexuality, unavoidably more cultural in their appearance, which can purport to be the just-as-natural expressions or consequences of a more fundamental sex. On Butlers account, it is on the basis of the construction of natural binary sex that binary gender and heterosexuality are likewise constructed as natural.[23] In this way, Butler claims that without a critique of sex as produced by discourse, the sex/gender distinction as a feminist strategy for contesting constructions of binary asymmetric gender and compulsory heterosexuality will be ineffective.[24] Thus, by showing both terms gender and sex as socially and culturally constructed, Butler offers a critique of both terms, even as they have been used by feminists.[25] Butler argued that feminism made a mistake in trying to make women a discrete, ahistorical group with common characteristics. Butler said this approach reinforces the binary view of gender relations because it allows for two distinct categories: men and women.[26] . Butler believes that feminists should not try to define women and she also believes that feminists should focus on providing an account of how power functions and shapes our understandings of womanhood not only in the society at large but also within the feminist movement.[27] Finally, Butler aims to break the supposed links between sex and gender so that gender and desire can be flexible, free floating and not caused by other stable factors[28]. The idea of identity as free and flexible and gender as a performance, not an essence, is one of the foundations of Queer Theory.[29] . [edit]Bodies That Matter: On the Discursive Limits of "Sex" (1993)

Bodies That Matter seeks to clear up readings and misreadings of performativity that view the enactment of sex/gender as a daily choice.[30] To do this, Butler emphasizes the role of repetition in performativity, making use of Derrida's theory of iterability, a form of citationality, to work out a theory of performativity in terms of iterability: Performativity cannot be understood outside of a process of iterability, a regularized and constrained repetition of norms. And this repetition is not performed by a subject; this repetition is what enables a subject and constitutes the temporal condition for the subject. This iterability implies that 'performance' is not a singular 'act' or event, but a ritualized production, a ritual reiterated under and through constraint, under and through the force of prohibition and taboo, with the threat of ostracism and even death controlling and compelling the shape of the production, but not, I will insist, determining it fully in advance.[31] Iterability, in its endless undeterminedness as to-bedeterminedness, is thus precisely that aspect of performativity that makes the production of the "natural" sexed, gendered, heterosexual subject possible, while also and at the same time opening that subject up to the possibility of its incoherence and contestation.[jargon] [edit]Excitable Speech: A Politics of the Performative (1997) Main article: Performativity#Judith Butler's perspective on performativity In Excitable Speech, Butler surveys the problems of hate speech and censorship. She argues that censorship is difficult to evaluate, and that in some cases it may be useful or even necessary, while in others it may be worse than tolerance.[citation needed] She develops a new conception of censorships complex workings, supplanting the myth of the independent subject who wields the power to censor with a theory of censorship as an

effect of state power and, more primordially, as the condition of language and discourse itself.[citation needed] Butler argues that hate speech exists retrospectively, only after being declared such by state authorities. In this way, the state reserves for itself the power to define hate speech and, conversely, the limits of acceptable discourse. In this connection, Butler criticizes feminist legal scholar Catharine MacKinnon's argument against pornography for its unquestioning acceptance of the states power to censor.[citation needed] Deploying Foucaults argument from The History of Sexuality Vol. 1, Butler claims that any attempt at censorship, legal or otherwise, necessarily propagates the very language it seeks to forbid.[32] As Foucault argues, for example, the strict sexual mores of 19th century Western Europe did nothing but amplify the discourse of sexuality it sought to control.[33] Extending this argument using Derridaand Lacan, Butler claims that censorship is primitive to language, and that the linguistic I is a mere effect of an originary censorship. In this way, Butler questions the possibility of any genuinely oppositional discourse; "If speech depends upon censorship, then the principle that one might seek to oppose is at once the formative principle of oppositional speech".[34] Butler also questions the efficacy of censorship on the grounds that hate speech is context-dependent. Citing J.L. Austin's concept of the performative utterance, Butler notes that words ability to do things makes hate speech possible but also at the same time dependent on its specific embodied context.[citation needed] Austins claim that what a word does, its illocutionary force, varies with the context in which it is uttered implies that it is impossible to adequately define the performative meanings of words, including hate, abstractly.[citation needed] On this basis, Butler rejects arguments likeRichard Delgados which justify the censorship of certain specific words by claiming the use of those words constitutes hate speech in any context. In this way, Butler

underlines the difficulty inherent in efforts to systematically identify hate speech. [edit]Undoing Gender (2004) Undoing Gender collects Butler's reflections on gender, sex, sexuality, psychoanalysis and the medical treatment of intersex people for a more general readership than many of her other books. Butler revisits and refines her notion of performativity and focuses on the question of undoing "restrictively normative conceptions of sexual and gendered life". Butler discusses how gender is performed without one being conscious of it, but says that it does not mean this performativity is "automatic or mechanical". She argues that we have desires that do not originate from our personhood, but rather, from social norms. The writer also debates our notions of "human" and "lessthan-human" and how these culturally imposed ideas can keep one from having a "viable life" as the biggest concerns are usually about whether a person will be accepted if his or her desires differ from normality. She states that one may feel the need of being recognized in order to live, but that at the same time, the conditions to be recognized make life "unlivable". The writer proposes an interrogation of such conditions so that people who resist them may have more possibilities of living.[35] In her discussion of intersex, Butler addresses the case of David Reimer, a person whose sex was medically "reassigned" from male to female after a botched circumcision at eight months of age. Reimer was "made" female by doctors, but later in life identified as "really" male, married and became a stepfather to his wife's 3 children, and went on to tell his story in As Nature Made Him: The Boy Who Was Raised as a Girl which he wrote with John Colapinto. Reimer committed suicide in 2004.[36] [edit]Giving an Account of Oneself (2005) In Giving an Account of Oneself, Butler develops an ethics based on the opacity of the subject to itself; in other words, the limits of

self-knowledge. Primarily borrowing from Theodor Adorno, Michel Foucault, Friedrich Nietzsche, Jean Laplanche, Adriana Cavarero and Emmanuel Levinas, Butler develops a theory of the formation of the subject. She theorizes the subject in relation to the social a community of others and their norms which is beyond the control of the subject it forms, as precisely the very condition of that subjects formation, the resources by which the subject becomes recognizably human, a grammatical "I", in the first place. Butler accepts the claim that if the subject is opaque to itself the limitations of its free ethical responsibility and obligations are due to the limits of narrative, presuppositions of language and projection. "You may think that I am in fact telling a story about the prehistory of the subject, one that I have been arguing cannot be told. There are two responses to this objection. (1) That there is no final or adequate narrative reconstruction of the prehistory of the speaking "I" does not mean we cannot narrate it; it only means that at the moment when we narrate we become speculative philosophers or fiction writers. (2) This prehistory has never stopped happening and, as such, is not a prehistory in any chronological sense. It is not done with, over, relegated to a past, which then becomes part of a causal or narrative reconstruction of the self. On the contrary, that prehistory interrupts the story I have to give of myself, makes every account of myself partial and failed, and constitutes, in a way, my failure to be fully accountable for my actions, my final "irresponsibility," one for which I may be forgiven only because I could not do otherwise. This not being able to do otherwise is our common predicament" (page 78). Instead she argues for an ethics based precisely on the limits of self-knowledge as the limits of responsibility itself.[citation needed] Any concept of responsibility which demands the full transparency of the self to itself, an entirely accountable self, necessarily does violence to the opacity which marks the constitution of the self it addresses. The scene of address by which responsibility is

enabled is always already a relation between subjects who are variably opaque to themselves and to each other. The ethics that Butler envisions is therefore one in which the responsible self knows the limits of its knowing, recognizes the limits of its capacity to give an account of itself to others, and respects those limits as symptomatically human.[citation needed] To take seriously one's opacity to oneself in ethical deliberation means then to critically interrogate the social world in which one comes to be human in the first place and which remains precisely that which one cannot know about oneself. In this way, Butler locates social and political critique at the core of ethical practice.[citation needed] [edit]Reception Many scholars have praised Butler's work. She has been referred to as "a big-deal academic, ... and oft-cited academic superstar",[37] "the most famous feminist philosopher in the United States," "the queer theorist par excellence," and "the most brilliantly eclectic theorist of sexuality in recent years."[38] In addition, Lois McNay argues that, "Butler's work has influenced feminist understandings of gender identity (1999: 175)."[38] Others, such as Susan A. Speer and Jonathan Potter claim that her research has given new insight in several areas, especially in the concept of heterosexism. However, although Speer and Potter find Butlers work useful in this respect, they find her work too abstract to be usefully applied to real-life situations. For this reason, they pair a reading of Butler with Discursive psychology in order to extend Butlers ideas to real-world scenarios.[39] Others are more critical. Susan Bordo has chastised Butler for reducing gender to language, arguing that the body is a major part of gender, thus implicitly opposing her conception of gender as performed.[40] Peter Digeser argues that Butlers idea of performativity is too pure to account for identity. Digeser doubts that pure performativity is possible, suggesting that in viewing the gendered individual as purely performed, Butler ignores the gendered body, which Bordo also argues is extremely important.

He also argues that neither an essentialist nor a performative notion of gender should be used in the political sphere, as both simplify gender too much.[41] Martha Nussbaum has argued that Butler misreads J.L. Austin's idea of performative utterance, makes erroneous legal claims, forecloses an essential site of resistance by repudiating pre-cultural agency, and provides no normative ethical theory to direct the subversive performances that Butler endorses.[42] Finally, Nancy Fraser argued that Butlers focus on performativity has distanced her from everyday ways of talking and thinking about ourselves Why should we use such a self-distancing idiom?[43] [edit]Commentary on style Butler has become famous in some circles for her "impenetrable, jargon-ridden prose,"[44] which has also generated some controversy, according to Sara Salih, lecturer in English at the University of Kent at Canterbury.[45] The author ascribes this to the fact that the concepts she writes about are "philosophically challenging, often counter-intuitive, and not always described in immediately accessible language."[46] Harvard professor Steven Pinker, has cited her work as an example of confused, Postmodernist writing which detracts from the public appreciation and support of art.[47] In 1998, Denis Dutton's journal Philosophy and Literature gave Butler First Prize in its "Bad Writing Competition," which claims to "celebrate bad writing from the most stylistically lamentable passages found in scholarly books and articles."[48] Butler's 94 word long sentence, published in the journal Diacritics, for which she received the award was: The move from a structuralist account in which capital is understood to structure social relations in relatively homologous ways to a view of hegemony in which power relations are subject to repetition, convergence, and rearticulation brought the question of temporality into the thinking of structure, and marked a shift

from a form of Althusserian theory that takes structural totalities as theoretical objects to one in which the insights into the contingent possibility of structure inaugurate a renewed conception of hegemony as bound up with the contingent sites and strategies of the rearticulation of power. Dutton discontinued the contest after being criticized for its apparently hostile spirit.[49] Butler responded to Dutton's criticism, with a letter to the London Review of Books and an op-ed piece for The New York Times. She argued that writing clearly can make the author too reliant on common sense and as such make language lose its potential to "shape the world" and shake up the status quo.[50][51] Stanley Kurtz, in turn, argued against Butler's op-ed in a letter to the New York Times titled, "Bad Writing Has No Defense."[52] Stephen K. Roney also responded that "many indeed, mostgenerally recognized great thinkers have been clear and lucid in their writing [...] Is Butler claiming to be deeper than all of them?"[53] Nussbaum's "The Professor Parody" essay also raised the issue of Butler's style, calling it "ponderous and obscure" and "dense with allusions to other theorists, drawn from a wide range of different theoretical traditions...It bullies the reader into granting that, since one cannot figure out what is going on, there must be something significant going on, some complexity of thought, where in reality there are often familiar or even shopworn notions, addressed too simply and too casually to add any new dimension of understanding."[54] In 1999, politically conservative literary journal The New Criterion cited Butler as one of a "triumvirate of absurd figures" including Homi K. Bhabha and Fredric Jameson, for bad writing.[55] [edit]Political activism

In "No, It's Not Anti-Semitic," an August 2003 article published in the London Review of Books, Butler argued against statements by Harvard President Lawrence Summers who suggested that certain forms of criticism of Israeli policies is a form of antisemitism. She responded by stating that it "will not do to equate Jews with Zionists or Jewishness with Zionism" and argued against the notion that Jews such as herself who were critical of Israeli policies are "self-hating." She also referred to PostZionism as a "small but important" movement in Israel. In addition, Butler also argued that, "a challenge to the right of Israel to exist can be construed as a challenge to the existence of the Jewish people only if one believes that Israel alone keeps the Jewish people alive or that all Jews invest their sense of perpetuity in the state of Israel in its current or traditional forms. [56] In a later 2004 article, "Jews and the Bi-National Vision," published in Logos: A Journal of Modern Society and Culture, Butler attributes this vision to the writings of Martin Buber.[57] On September 7, 2006, Butler participated in a facultyorganized teach-in at the University of California, Berkeley, against the 2006 Lebanon War.[58][dead link] Butler is also a strong supporter of the 2005 international economic campaign, BDS (Boycott, Divestment and Sanctions).[5] In June 2010 Judith Butler refused the Civil Courage Award (Zivilcouragepreis) of the Christopher Street Day Parade in Berlin, Germany at the award ceremony, citing racist comments on the part of organizers and a general failure of CSD organizations to distance themselves from racism, and from anti-Muslim excuses for war specifically. Criticizing the event's commercialism, she went on to name several groups who she commended as stronger opponents of "homophobia, transphobia, sexism, racism, and militarism".[59] In October 2011, Butler attended Occupy Wall Street and, in reference to calls for clarification of the protesters' demands, said,

"People have asked, so what are the demands? What are the demands all of these people are making? Either they say there are no demands and that leaves your critics confused, or they say that the demands for social equality and economic justice are impossible demands. And the impossible demands, they say, are just not practical. If hope is an impossible demand, then we demand the impossible that the right to shelter, food and employment are impossible demands, then we demand the impossible. If it is impossible to demand that those who profit from the recession redistribute their wealth and cease their greed, then yes, we demand the impossible." [60] [edit]Publications (incomplete)

2009: Frames of War: When Is Life Grievable? : ISBN 1844673332 2007: Who Sings the Nation-State?: Language, Politics, Belonging (with Gayatri Spivak) : ISBN 1905422571 2005: Giving An Account of Oneself : ISBN 0823225046 2004: Undoing Gender : ISBN 0415969239 2004: Precarious Life: The Powers of Mourning and Violence : ISBN 1844675440 2003: Kierkegaard's Speculative Despair in The age of German idealism (edited by Robert C. Solomon): ISBN 041530878X 2003: Women and Social Transformation (with Elisabeth BeckGernsheim and Lidia Puigvert) : ISBN 0820467081 2000: Contingency, Hegemony, Universality: Contemporary Dialogues on the Left (with Ernesto Laclau and Slavoj iek) : ISBN 185984278X 2000: Antigone's Claim: Kinship Between Life and Death : ISBN 0231118953 1997: The Psychic Life of Power: Theories in Subjection : ISBN 0804728127 1997: Excitable Speech: A Politics of the Performative : ISBN 0415915872

1993: Bodies That Matter: On the Discursive Limits of "Sex" : ISBN 0415903653 1991: "Imitation and Gender Insubordination" in Inside/Out: Lesbian Theories, Gay Theories (edited by Diana Fuss): ISBN 0415902371 1990: Gender Trouble: Feminism and the Subversion of Identity : ISBN 0415389550 1987: Subjects of Desire: Hegelian Reflections in TwentiethCentury France : ISBN 0231064519 [edit]Films and video lectures

Judith Butler. "Cohabitation, Universality and Remembrance" Birkbeck College, London. May 24, 2010 (Audio only) Judith Butler. "Hannah Arendt, Ethics, and Responsibility." European Graduate School. Saas-Fee, Switzerland. Video Lecture. 97 minutes. 2009 Judith Butler and Giorgio Agamben. "Eichmann, Law and Justice." European Graduate School. Saas-Fee, Switzerland. Video Lecture. 71 minutes. 2009 Judith Butler. "Quin le canta al estado- nacin." Buenos Aires International Book Fair. (Feria Internacional del Libro). Buenos Aires, Argentine. Video Lecture. 81 minutes. 2009 Paule Zadjermann. "Judith Butler: Philosophical Encounters of the Third Kind." DVD. 52 minutes. Color. 2007 Judith Butler. "Primo Levi for the Present." European Graduate School. Saas-Fee, Switzerland. Video Lecture. 90 minutes. 2006 Slavoj Zizek, Judith Butler and Larry Rickels. "About Psychoanalysis." European Graduate School. Saas-Fee, Switzerland. Video Lecture. 29 minutes. 2006 Avital Ronell and Judith Butler. "The Contemporaneity of Philosophy." European Graduate School. Saas-Fee, Switzerland. Video Lecture. 23 minutes. 2006

[edit]Selected honors and awards 2010: "25 Visionaries Who Are Changing Your World", Utne Reader[61] 2008: Andrew W. Mellon Foundation Distinguished Achievement Award, University of California, Berkeley 2007: Elected a Member of the American Philosophical Society 2004: Brudner Prize, Yale University [citation needed] 2001: Rockefeller Fellowship [2] 1999: Guggenheim Fellowship [62] 1998: The Philosophy and Literature Bad Writing Contest [edit]References

1. ^ Judith Butler (March 3, 2011). "Who Owns Kafka?".London Review of Books. Retrieved February 27, 2011. 2. ^ a b c d e Maclay, Kathleen (2009-03-19). "Judith Butler wins Mellon Award" (in Englisch). UC Berkeley News. Media Relations. Retrieved March 1, 2010. 3. ^ "U.C. Berkeley Biography". U.C. Berkeley. Retrieved March 1, 2010. 4. ^ Butler, Judith. "The Charge of Anti-Semitism: Jews, Israel, and the Risks of Public Critique. Wrestling with Zionism: Progressive Jewish-American Responses to the IsraeliPalestinian Conflict. Ed. Tony Kushner and Alisa Solonmon. New York: Grove, 2003. pp. 249265. 5. ^ a b c d e f Udi Aloni (February 24, 2010). "Judith Butler: As a Jew, I was taught it was ethically imperative to speak up".Haaretz. Retrieved February 24, 2010. 6. ^ Regina Michalik (May 2001). "Interview with Judith Butler".Lola Press. Retrieved March 1, 2010. 7. ^ a b "Judith Butler, Hannah Arendt Professor of Philosophy Biography". The European Graduate School. Saas-Fee, Switzerland. Retrieved March 6, 2010.

8. ^ "Judith Butler- Biography". The European Graduate School. 9. ^ "Tanner Lecture on Human Values: 20042005 Lecture Series". UC Berkeley. March 2005. Retrieved March 1, 2010. 10. ^ Judith Butler (1987). Subjects of desire: Hegelian reflections in twentieth-century France. Columbia University Press.ISBN 9780231064514. Retrieved March 1, 2010. 11. ^ "Judith Butler". Oxford Reference Online Premium. 12. ^ "Judith Butler to Join Columbia U. as a Visiting Professor."(in Englisch). Chronicle of Higher Education. 2010-10-20. Retrieved 2011-02-01. 13. ^ Woolfe, Zachary (2010-10-10). "Professor trouble! Post-structuralist star Judith Butler headed to Columbia." (in Englisch). New York, New York: Capital New York. Retrieved 2011-02-01. 14. ^ Harmanci, Reyhan (2010-10-10). "Star Professor Judith Butler Leaving UC Berkeley Maybe (Updated)." (in Englisch). Bay Citizen. Retrieved 2011-02-01. 15. ^ "2008 Distinguished Achievement Award Recipients Named." (in Englisch). Andrew W. Mellon Foundation. Retrieved 2011-02-01. 16. ^ Identities website 17. ^ "Judith Butler- Biography". The European Graduate School. 18. ^ [Butler identifies as an anti-Zionist Jew and is a critic of Israeli politics54. "Judith Butler"]. Oxford Reference Online Premium. 19. ^ Butler, Judith (1999) [1990]. Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge. xxviiixxix.ISBN 8449320305. 20. ^ Larissa MacFarquhar, "Putting the Camp Back into Campus," [[Lingua Franca (magazine)|]] (September/October 1993); see also Judith

Butler, "Decamping," Lingua Franca(NovemberDecember 1993). 21. ^ Butler explicitly formulates her theory of performativity in the final pages of Gender Trouble, specifically in the final section of her chapter "Subversive Bodily Acts" entitled "Bodily Inscriptions, Performative Subversions" and elaborates performativity in relation to the question of political agency in her conclusion, "From Parody to Politics." See Butler, Judith(1999) [1990]. Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge. pp. 17190.ISBN 8449320305. 22. ^ For Butler's critique of biological accounts of sexual difference as a ruse for the cultural construction of "natural" sex, see Butler, Judith (1999) [1990]. "Concluding Unscientific Postscript". Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge. pp. 135 41. ISBN 8449320305. 23. ^ For Butler's discussion of the performative coconstruction of sex and gender see Butler, Judith (1999) [1990]. Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge. pp. 16371, 177 8. ISBN 8449320305. The signification of sex is also addressed in connection withMonique Wittig in the section "Monique Wittig: Bodily Disintegrations and Fictive Sex," pp. 14163 24. ^ For Butler's problematization of the sex/gender distinctionsee Butler, Judith (1999) [1990]. Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge. pp. 911, 459. ISBN 8449320305. 25. ^ "Judith Butler". Oxford reference Online Premium. 26. ^ "Judith Butler- Biography". The European Graduate School. 27. ^ "Feminist Perspectives on Sex and Gender". Stanford Encyclopedia of Philosophy.

28. ^ "Judith Butler- Biography". The European Graduate School. 29. ^ "Judith Butler- Biography". The European Graduate School. 30. ^ For example, Jeffreys, Sheila (1994). "The Queer Disappearance of Lesbians: Sexuality in the Academy".Women's Studies International Forum 17 (5): 45972.doi:10.1016/0277-5395(94)00051-4. 31. ^ Butler, Judith (1993). Bodies That Matter: On the Discursive Limits of "Sex". New York: Routledge. pp. 95.ISBN 0415903653. 32. ^ Butler, Judith (1997). Excitable Speech: A Politics of the Performative. New York: Routledge. pp. 129 33.ISBN 0415915880. 33. ^ For example, Foucault, Michel (1990) [1976]. The History of Sexuality: An Introduction. Vol 1.. Trans. Robert Hurley. New York: Vintage. pp. 23. "A censorship of sex? There was installed [since the 17th century] rather an apparatus for producing an ever greater quantity of discourse about sex, capable of functioning and taking effect in its very economy." 34. ^ Butler, Judith (1997). Excitable Speech: A Politics of the Performative. New York: Routledge. pp. 140.ISBN 0415915880. 35. ^ Butler, Judith (2004). Undoing Gender. New York: Routledge 36. ^ Colapinto, J (2004-06-03). "Gender Gap: What were the real reasons behind David Reimer's suicide?". [[Slate (magazine)|]]. Retrieved 2009-02-13. 37. ^ Rhiel, Thomas. Judith Butler, big-deal academic, coming to Columbia. Columbia Daily Spectator. November 10, 2010. 38. ^ a b Salih, Sara (2002). Judith Butler, p.137. ISBN 0415215188. "Most famous" quoted from "Review", Subjects

of Desire (1999). "Most brilliant" quoted from Jonathan Dollimore (1996: 533). 39. ^ Speer, Susan A., and Jonathan Potter. "From Performatives to Practices." Talking Gender and Sexuality. Ed. Paul McIlvenny. Amsterdam/Philadelphia: John Benjamins Company, 2002. 150180. 40. ^ Hekman, Susan. Material Bodies. Body and Flesh: a Philosophical Reader. Ed. Donn Welton. Blackwell Publishing. 6170. Accessed through Google Books on Feb 24, 2008. 41. ^ Digeser, Peter. "Performativity Trouble: Postmodern Feminism and Essential Subjects." Political Research Quarterly 47 (1994): 655673. Accessed through JSTOR on Feb 24, 2008. 42. ^ The Professor Parody 43. ^ Fraser, Nancy. False Antitheses. Feminist Contentions: A Philosophical Exchange. Routledge. 67. Accessed through Google Books on Feb 24, 2008. 44. ^ Mac Donald, Heather. "The Prep-School PC Plague,", City Journal, Spring 2002 45. ^ Routledge Critical Thinkers: Judith Butler, by Sara Salih (London 2002), pages 1214 46. ^ Salih (2002), p. 12 47. ^ http://www.youtube.com/watch?v=CuQHSKLXu2c 48. ^ Dutton, Denis (1998). "Bad Writing Contest". 49. ^ Thorkelson, Eli (April 2007). "The case of the Bad Writing Contest: Literary theory as commodity and literary theorists as brands" (pdf). 50. ^ Judith Butler, "Exacting Solidarities," The London Review of Books, July 21, 13, 1 1999 51. ^ Judith Butler, "A Bad Writer Bites Back," The New York Times, March 20, 1999. 52. ^ Stanley, Kurtz (March 24 1999). "'Bad Writing' Has No Defense". The New York Times.

53. ^ Roney, Stephen K. "Postmodernist Prose and George Orwell." Academic Questions, Issue 2, Vol. 15. March, 2002:1323. 54. ^ The Professor Parody 55. ^ New Criterion, "Rename the Turner Prize, December 1999 56. ^ Judith Butler (August 21, 2003). "No, it's not antisemitic".London Review of Books. Retrieved April 5, 2006. 57. ^ Judith Butler (Winter 2004). "Jews and the Bi-National Vision". Logos. Retrieved February 28, 2010. 58. ^ Judith Butler. "Questioning the 'New Middle East:' War and Resistance in Lebanon". Berkeley Teach-In Against War. Retrieved September 17, 2006. 59. ^ Butler, Judith. I must distance myself from this complicity with racism (Video) (Transcript). Christopher Street Day 'Civil Courage Prize' Day Refusal Speech. European Graduate School. June 19, 2010. 60. ^http://www.salon.com/2011/10/24/judith_butler_at_occ upy_wall_street/ 61. ^ "Judith Butler: War Empathizer". Retrieved October 19, 2010. 62. ^ "Judith Butler wins Bad Writing Award". 2009-03-19. Retrieved July 21, 2011. [edit]Further reading

Chambers, Samuel A. and Terrell Carver. ''Judith Butler and Political Theory: Troubling Politics. New York: Routledge, 2008. : ISBN 0415763827 Cheah, Pheng, "Mattering," Diacritics, Volume 26, Number 1, Spring 1996, pp. 108139. Kirby, Vicki. Judith Butler: Live Theory. London: Continuum, 2006. : ISBN 0826462936 Eldred, Michael, 'Metaphysics of Feminism: A Critical Note on Judith Butler's Gender Trouble' 2008.

Salih, Sarah. The Judith Butler Reader. Malden, MA: Blackwell, 2004. : ISBN 0631225943 . ''Routledge Critical Thinkers: Judith Butler. New York: Routledge, 2002. : ISBN 0415215196 Thiem, Annika. Unbecoming Subjects: Judith Butler, Moral Philosophy, and Critical Responsibility, Fordham University Press, 2008. : ISBN 0823228991 [edit]External links

Wikiquote has a collection of quotations related to: Judith Butler Biography University of California, Berkeley Biography European Graduate School Interview of Judith Butler about her new book "Frames of War" on New Statesman Interview with Judith Butler: Gender is Extramoral, Barcelona Metropolis, Summer 2008.(English) Review of "Giving an Account of Oneself. Ethical Violence and Responsibility", by Judith Butler, Barcelona Metropolis Autumn 2010. (English) "Dictionary of Literary Biography on Judith P. Butler (page 3)" Interview with Judith Butler about politics, economy, control societies, gender and identity (2011) Radio interview on Philosophy Talk View page ratings Rate this page What's this?

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Objective Complete Well-written I am highly knowledgeable about this topic (optional) Submit ratings Categories: Judith Butler 1956 births 20th-century philosophers 21st-century philosophers American philosophers Women philosophers American feminists American Marxists Feminist studies scholars Gender studies academics Jewish American writers Jewish philosophers Jewish feminists LGBT feminists Lesbian writers LGBT Jews Post-Zionists LGBT writers from the United States Literature educators American literary critics Living people American people of Hungarian descent American people of Russian descent People from Cleveland, Ohio Philosophy of sexuality

Political philosophers Queer theorists University of California, Berkeley faculty Wesleyan University faculty Yale University alumni European Graduate School faculty What is Gender Studies? Gender Studies focuses on both genders and their relations to each other. At the same time, it also takes into account how gender intersects with social, ethnic and cultural differences. These multiple interdependencies allow Gender Studies to produce more precise knowledge. The distinct perspective Gender Studies offers us is best explained with an example of Gender research in Medicine. It is generally known that on average women grow older than men and that they tend to be more health conscious than men. It is less known that women die more frequently of heart diseases than men. How could this be explained? Patients and physicians recognize the specific signs of a heart attack in women, such as nausea and vomiting, too late as heart attack symptoms. The reason for this is that till recently, heart disease was considered a typical mens disease. Symptoms of male heart patients have been the focus of medical research for a long time and specific medication has been developed for them. This is revealed by studies in the field of Gender research in Medicine. While symptoms of diseases in men are well researched, we hardly know anything about mens daily health behavior. This goes to show: A well balanced medical analysis that focuses on both genders may have direct effects on medical research and training as well as on medical practice and nursing. Gender Studies emphasize

the gender blindness of science to reveal that scientific knowledge production (even in the Natural Sciences) is influenced by gender conceptions of the researcher and in the research field. Gender Studies analyzes gender relations in the past, present and future. They advance the understanding of social processes. Thus, they contribute to the solution of key problems societies face today. Examples of gender research results reveal that: The needs of boys and girls can better be met if educational requirements and capabilities are systematically researched form a gender perspective. Not only women have difficulties balancing family and work, but growing numbers of men/fathers suffer from this problem. Companies who take into consideration the findings of gender-specific consumer research and reflect on gender differences in buying patterns, are able to access new markets. Women work the same jobs as men, but are paid less. Women also have difficulties entering leading positions which in part results from the unequal division of labor in the home. Gender Studies are thus well prepared to take on the research challenges in an increasingly complex world. Gender Studies is an interdisciplinary program in the Faculty of Arts. It examines the way gender shapes our world and how we know about it. Does gender make a difference to the way we experience the world? Have women achieved equality with men? Who looks after

the kids? Are there new styles of masculinity that don't reproduce old power relations? Are we in a 'post-feminist' era? What about all these tough and sexy warrior women on TV? Does race, ethnicity, sexuality, class background, nationality and age make a difference to the way we experience gender? These issues and more are examined through Gender Studies at the University of Tasmania, an interdisciplinary program coordinated through the School of Philosophy. (Gender Studies was formerly known as Women's Studies). You can make Gender Studies a major or take Gender Studies units to complement other majors. There are two first year units which introduce you to a range of concerns in Gender Studies. An array of second and third year units discuss gender in a diverse range of contexts. An Honours year allows you to devote a whole year of in-depth study to specialised areas of interest. Teaching in Gender Studies at the University of Tasmania is located in the following disciplines: Philosophy, English, History, Classics, Sociology, Art Theory, Law and Education, as well as the interdisciplinary fields of Aboriginal Studies and Gender Studies itself. History of Women's Studies at the University of Tasmania - click for a link to a pdf document detailing the history of the Women's Studies Program from 1987-2000. (In 2004 the program changed its name to Gender Studies). For more information click on the links below: This what some students have said about Gender Studies: " Gender Studies gives a very broad knowledge of issues effecting society, and allows opportunities to focus on aspects

relating to your own experiences as well as universal concerns. I chose to major in Gender Studies as I have always had an interest in this area and because the material studied in the units is presented in an interesting and relevant way.' 'Gender Studies is invaluable to my Arts/Law degree. It continues to challenge and inspire my perspectives on almost every area of the law and has equipped me with skills in research and critical analysis that are vital.' 'As a "liberal" thinking, hirsute, male, mature age student, Gender Studies encouraged and challenged me: personally and intellectually. A truly worthwhile and fun experience. Should be compulsory.' 'Doing Gender Studies part-time was the perfect complement to my full time career. Each year was more interesting as I better understood the links between academia and the workplace. My Honours year was a great challenge and at the end of it, I couldn't imagine life without books, writing and thinking. So, PhD here I come!' 'In the last three years I have learnt a wide range of things that have broadened my interests and allowed for new and refreshing insights into old and contentious issues which are important to many different peoples. I aspire to continue with Gender Studies and work overseas with different NGOs and in human rights activism For more information contact: Co-ordinator, Gender Studies Dr Lucy Tatman Lucy.Tatman@utas.edu.au

School of Philosophy University of Tasmania Private Bag 41 Hobart TAS 7001 Tel (03) 6226 2255 Fax (03) 6226 7847

Gender studies From Wikipedia, the free encyclopedia Gender studies is a field of interdisciplinary study which analyses race, ethnicity, sexuality and location.[1] Gender study has many different forms. One view exposed by the philosopher Simone de Beauvoir said: "One is not born a woman, one becomes one".[2] This view proposes that in gender studies, the term "gender" should be used to refer to the social and cultural constructions of masculinities and femininities, not to the state of being male or female in its entirety.[3] However, this view is not held by all gender theorists. Other areas of gender study closely examine the role that the biological states of being male or female have on social constructs of gender. Specifically, in what way gender roles are defined by biology and how they are defined by cultural trends. The field emerged from a number of different areas: the sociology of the 1950s and later (see Sociology of gender); the theories of the psychoanalyst Jacques Lacan; and the work of feminists such as Judith Butler. Gender is an important area of study in many disciplines, such as literary theory, drama studies, film theory, performance theory, contemporary art history, anthropology, sociology, psychology andpsychoanalysis. These disciplines sometimes differ in their approaches to how and why they study gender. For instance in anthropology, sociology

and psychology, gender is often studied as a practice, whereas in cultural studies representations of gender are more often examined. Gender studies is also a discipline in itself: an interdisciplinary area of study that incorporates methods and approaches from a wide range of disciplines.[4] Each field came to regard "gender" as a practice, sometimes referred to as something that is performative.[5] Feminist theory of psychoanalysis, articulated mainly by Julia Kristeva[6] (the "semiotic" and "abjection") and Bracha Ettinger[7] (the "matrixial trans-subjectivity" and the "primal mother-phantasies"), and informed both by Freud, Lacan and the Object relations theory, is very influential in gender studies. Contents [hide]

1 Influences of gender studies o 1.1 Gender studies and psychoanalytic theory 1.1.1 Sigmund Freud 1.1.2 Jacques Lacan 1.1.3 Julia Kristeva 1.1.4 Mark Blechner o 1.2 Literary theory o 1.3 Post-modern influence 2 The development of gender theory o 2.1 History of gender studies o 2.2 Women's studies o 2.3 Men's studies o 2.4 Judith Butler 3 Responses 4 Other people whose work is associated with gender studies 5 See also

6 References 7 Bibliography 8 External links [edit]Influences of gender studies [edit]Gender studies and psychoanalytic theory [edit]Sigmund Freud Some feminist critics have dismissed the work of Sigmund Freud as sexist, because of his view that women are 'mutilated and must learn to accept their lack of a penis' (in Freud's terms a "deformity").[8] On the other hand, feminist theorists such as Juliet Mitchell, Nancy Chodorow, Jessica Benjamin, Jane Gallop, Bracha Ettinger, Shoshana Felman, Griselda Pollock[9] and Jane Flax have argued that psychoanalytic theory is vital to the feminist project and must, like other theoretical traditions, be adapted by women to free it from vestiges of sexism. Shulamith Firestone, in "Freudianism: The Misguided Feminism", discusses how Freudianism is almost completely accurate, with the exception of one crucial detail: everywhere that Freud writes "penis", the word should be replaced with "power". [edit]Jacques Lacan Lacan's theory of sexuation organizes femininity and masculinity according to different unconscious structures. Both male and female subjects participate in the "phallic" organization, and the feminine side of sexuation is "supplementary" and not opposite or complementary.[10] Sexuation (sexual situation) the development of gender-roles and role-play in childhood breaks down concepts of gender identity as innate or biologically determined. (clarify-refutes?challenges?)[11] Critics like Elizabeth Grosz accuse Jacques Lacan of maintaining a sexist tradition in psychoanalysis.[12] Others, such as Judith Butler, Bracha Ettinger and Jane Gallop have used Lacanian work, though in a critical way, to develop gender theory.[13][14][15]

[edit]Julia Kristeva Main article: Julia Kristeva Julia Kristeva has significantly developed the field of semiotics. In her work on abjection, she structures subjectivity upon the abjection of the mother and argues that the way in which an individual excludes (or abjects) their mother as means of forming an identity is similar to the way in which societies are constructed. She contends that patriarchal cultures, like individuals, have had to exclude the maternal and the feminine so that they can come into being.[16] [edit]Mark Blechner Main article: Mark Blechner Mark Blechner expanded psychoanalytic views of sex and gender, calling psychoanalysis "the once and future queer science".[17] He has argued that there is a "gender fetish" in western society, in which the gender of sexual partners is given enormously disproportionate attention over other factors involved in sexual attraction, such as age and social class. He proposes that the words "homosexuality" and "heterosexuality" be given prefixes, depending on the dimension that is the same or different between partners.[18] "Age heterosexuality" would indicate an attraction between people of different ages, for example. What is conventionally called "heterosexuality" (attraction between a man and a woman) would be called "gender heterosexuality". Cultures can have very different norms of maleness and masculinity. Blechner identifies the terror, in Western males, of penetration. Yet in many societies, being gay is defined only by being a male who lets himself be penetrated. Males who penetrate other males are considered masculine and not gay and are not the targets of prejudice.[19] In other cultures, however, receptive fellatio is the norm for early adolescence and seen as a requirement for developing normal manliness.[20]

[edit]Literary theory Psychoanalytically oriented French feminism focused on visual and literary theory all along. Virginia Woolf's legacy as well as "Adrienne Rich's call for women's revisions of literary texts, and history as well, has galvanized a generation of feminist authors to reply with texts of their own".[21] Griselda Pollock and other femininsts have articulated Myth and Poetry[22] and literature,[22][23][24] from the point of view of gender. [edit]Post-modern influence This section requires expansion. The emergence of post-feminism affected gender studies,[11] causing a movement in theories identity away from the concept of fixed or essentialist gender identity, to postmodern[25] fluid or multiple identities .[26] See Donna Haraway, The Cyborg Manifesto, as an example of post-identity feminism. More recently, the relation between post-modernism or poststructuralism and masculinity has been considered. Masculinity can be taken as always in movement and never fixed or stable. See Reeser, Masculinities in Theory (2010) for a comprehensive overview of this approach. [edit]The development of gender theory [edit]History of gender studies This section is empty. You can help by adding to it. [edit]Women's studies Main article: Women's studies

Women's studies is an interdisciplinary academic field devoted to topics concerning women, feminism, gender, and politics. It often includes feminist theory, women's history (e.g. a history of women's suffrage) and social history, women's fiction, women's health, feminist psychoanalysis and the feminist and gender studies-influenced practice of most of the humanities and social sciences. [edit]Men's studies Main article: Men's studies Men's studies is an interdisciplinary academic field devoted to topics concerning men, masculism, gender, and politics. It often includes masculist theory, men's history and social history, men's fiction,men's health, masculist psychoanalysis and the masculist and gender studies-influenced practice of most of the humanities and social sciences. Key theoretical contributions reconciling the relationship between masculist/feminist interpretation of gender studies include Does Feminism Discriminate Against Men[27] by Dr Warren Farrell and James Sterba, and Gendering, Courtship and Pay Equality by Dr Rory Ridley-Duff.[28][29] [edit]Judith Butler Main article: Judith Butler The concept of gender performativity is at the core of Butler's work, notably in Gender Trouble. In Butlers terms the performance of gender, sex, and sexuality is about power in society.[5] She locates the construction of the "gendered, sexed, desiring subject" in "regulative discourses". A part of Butler's argument concerns the role of sex in the construction of "natural" or coherent gender and sexuality. In her account, gender and heterosexuality are constructed as natural because the opposition of the male and female sexes is perceived as natural in the social imaginary.[5]

[edit]Responses Historian and theorist Bryan Palmer argues that gender studies current reliance on poststructuralism with its reification of discourse and avoidance of the structures of oppression and struggles of resistance obscures the origins, meanings, and consequences of historical events and processes, and he seeks to counter the current gender studies with an argument for the necessity to analyze lived experience and the structures of subordination and power.[30] Pope Benedict XVI has denounced some of the gender theories, warning that they blur the distinction between male and female and could thus lead to the "self-destruction" of the human race.[31][32] Rosi Braidotti has criticized gender studies as: "the take-over of the feminist agenda by studies on masculinity, which results in transferring funding from feminist faculty positions to other kinds of positions. There have been cases...of positions advertised as 'gender studies' being given away to the 'bright boys'. Some of the competitive take-over has to do with gay studies. Of special significance in this discussion is the role of the mainstream publisher Routledge who, in our opinion, is responsible for promoting gender as a way of deradicalizing the feminist agenda, re-marketing masculinity and gay male identity instead."[citation needed] Calvin Thomas countered that, "as Joseph Allen Boone points out, 'many of the men in the academy who are feminism's most supportive 'allies' are gay,'" and that it is "disingenuous" to ignore the ways in which mainstream publishers such as Routledge have promoted feminist theorists.[citation needed] [edit]Other people whose work is associated with gender studies

Sara Ahmed Simone de Beauvoir Kate Bornstein

Judith Halberstam Donna Haraway bell hooks

Judith Butler Micha Crdenas Bracha Ettinger Warren Farrell Michel Foucault Charlotte Perkins Gilman Madeleine Grumet [edit]See also

Karen Horney Luce Irigaray Evelyn Fox Keller Alfred Kinsey Julia Kristeva Audre Lorde Laura Mulvey

Feminine psychology and Masculine psychology Femininity and Masculinity Feminism and Masculism Feminist theory French feminism Gender Gender differences Gender history Gender identity Gender role Genderqueer Gender sensitization Girlfag and guydyke Gynocentrism and Androcentrism Homophobia, Heterophobia, and Biphobia

Gender s

Intersexuality List of transge Male Studies i Men and femi Misogyny and Postfeminism Postgenderism Queer theory Sex and gende Sexual orienta Stereotyping Transgender Women's libe Women's mov Women's righ Women's stud

[edit]References References[show] [edit]Bibliography

Bibliography[show] [edit]External links xy: men, masculinities and gender politics WikEd Gender Inequities in the Classroom Childrens Gender Beliefs Gender Museum , The museum of woman history and history about woman and g Sex and gender distinction This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. See talk page for details. Unsourced material may be challenged and removed. (June 2008)

The distinction between sex and gender is a concept that distinguishes sex, a natural or biological feature, from gender, the cultural or learned significance of sex. Contents [hide]

1 Feminism 2 Gender 3 Sex 4 Both as cultural 5 Popular usage 6 History o 6.1 Of gender o 6.2 Of sex 7 References 8 See also

[edit]Feminism The distinction is strategically important for some strands of feminist theory and politics, particularly second-wave feminism, because on it is premised the argument that gender is not biological destiny, and that the patriarchal oppression of women is a cultural phenomenon which need not necessarily follow from biological sexual differentiation. The distinction allows feminists to accept some form of natural sexual difference while criticizing gender inequality. [edit]Gender Gender is defined in the Oxford English Dictionary as, "[i]n mod. (esp. feminist) use, a euphemism for the sex of a human being, often intended to emphasize the social and cultural, as opposed to the biological, distinctions between the sexes.", with the earliest example cited being from 1963.[1] It was defined in the American Heritage Dictionary (3d ed.) as "[s]exual identity, especially in relation to society or culture", with aUsage Note saying that "[in] practice . . . many anthropologists . . . reserve sex for reference to biological categories, while using gender to refer to social or cultural categories."[2] A working definition in use by the World Health Organization for its work is that "'[g]ender' refers to the socially constructed roles, behaviours, activities, and attributes that a given society considers appropriate for men and women" and that "'masculine' and 'feminine' are gender categories."[3] The Gay and Lesbian Alliance Against Defamation makes a distinction between sex and gender in their most recent Media Reference Guide. Sex is "the classification of people as male or female" at birth, based on bodily characteristics such as chromosomes, hormones, internal reproductive organs, and genitalia. Gender identity is "one's internal, personal sense of being a man or woman (or a boy or a girl).[4]

Some feminist philosophers maintain that gender is totally undetermined by sex. See for example The Dialectic of Sex: The Case for Feminist Revolution, an important and widely influential feminist text.[5]. The case of David Reimer who was, according to studies published by John Money, successfully raised as a girl after a botched circumcision was described in the book, As Nature Made Him: The Boy Who Was Raised as a Girl. Reimer was in fact not comfortable as a girl and later changed sexual identity back to male. He eventually committed suicide. [edit]Sex Sex is annotated as different from gender in the Oxford English Dictionary where it says sex "tends now to refer to biological differences, while . . . [gender] often refers to cultural or social ones."[6] A working definition in use by the World Health Organization for its work is that "'[s]ex' refers to the biological and physiological characteristics that define men and women" and that "'[m]ale' and 'female' are sex categories".[3] Scientific research shows that no simple distinction between the two can be made and that an individual's sex influences his or her behaviour.[7][8][9][10][11] [edit]Both as cultural Some third-wave feminists like Judith Butler, French feminists like Monique Wittig, and social constructionists within sociology have disputed the biological-natural status the distinction imputes to sex, arguing instead that both sex and gender are culturally constructed and structurally complicit. [edit]Popular usage As popularly used, sex and gender are not defined in this fashion. There has been increased usage of the word "gender" to refer to

sexual differences, because of the dual meaning of the word "sex" as a biological feature as well as meaning the act of sexual intercourse. [edit]History [edit]Of gender Gender, according to archaeological evidence, arose "at least by some 30,000 years ago".[12] More evidence was found as of "26,000 years ago",[13] at least at the archeological site Doln Vstonice I and others, in what is now the Czech Republic.[14] This is during the Upper Paleolithic time period. [edit]Of sex Since the Renaissance until the 18th Century, there was prevailing an inclination among doctors towards the existence of only one biological sex.[15] In some circles, this view persisted into the eighteenth and nineteenth centuries.[16][17] However, even at its peak, the one-sex model was a view among European people with high education. It is not known to have been a popular view nor one entirely agreed with by doctors who treated the general population.[18] And, "[t]he ways in which sexual difference have been imagined in the past are largely unconstrained by what was actually known about this or that bit of anatomy, this or that physiological process, and derive instead from the rhetorical exigencies of the moment."[19] [edit]References 1. ^ Oxford English Dictionary (2d ed. (online) 1989), as accessed Aug. 22, 2010, gender, noun, sense 3b. 2. ^ The American Heritage Dictionary of the English Language(Boston, Mass.: Houghton Mifflin, 3d ed. 1992 (ISBN 0-395-44895-6)), gender, sense 2 and Usage Note. 3. ^ a b What do we mean by "sex" and "gender"? (World Health Organization (WHO > Programmes and Projects >

Gender, Women and Health)), as accessed Aug. 24, 2010 (no author or date & boldfacing omitted). 4. ^ Gay and Lesbian Alliance Against Defamation. GLAAD Media Reference Guide, 8th Edition. Transgender Glossary of Terms, GLAAD, USA, May 2010. Retrieved on 201103-01. 5. ^ Benewick, Robert and Green, Philip, Shulamith Firestone 1945, The Routledge dictionary of twentieth-century political thinkers (2nd Edition), Routledge, 1998, pp. 8486. ISBN 0415096235 6. ^ Oxford English Dictionary (draft revision (online) Jun., 2010), as accessed Aug. 22, 2010, sex, noun 1, sense 2a. 7. ^ Haier, Richard J, Rex E Jung, and others, 'The Neuroanatomy of General Intelligence: Sex Matters', inNeuroImage, vol. 25 (2005): 320327. [1] 8. ^ [2] 9. ^ [3] 10. ^ Frederikse ME, Lu A, Aylward E, Barta P, Pearlson G. (1999) [4] 11. ^ Women Have Greater Density of Neurons in Posterior Temporal Cortex /Sandra Wittelson / Journal of Neuroscience #15 (1995). 12. ^ Adovasio, J. M., Olga Soffer, & Jake Page, The Invisible Sex: Uncovering the True Roles of Women in Prehistory(Smithsonian Books & Collins (HarperCollinsPublishers), 1st Smithsonian Books ed. 2007 (ISBN-13 978-0-06-117091-1)), p. [277]. 13. ^ Adovasio, J. M., et al., The Invisible Sex, op. cit., p. 170 & see pp. 185186. 14. ^ Adovasio, J. M., et al., The Invisible Sex, op. cit., p. [169]. 15. ^ Lacqueur, Thomas Walter, Making Sex: Body and Gender From the Greeks to Freud (Cambridge, Mass.: Harvard Univ. Press, 1st Harvard Univ. Press pbk. ed. [5th

printing?] 1992 (ISBN 0-674-54355-6), 1990), p. 134 (author prof. history Univ. Calif., Berkeley). 16. ^ Laqueur, Thomas, Making Sex, op. cit., p. [149] (italics added). 17. ^ Laqueur, Thomas, Making Sex, op. cit., pp. 150151. 18. ^ Laqueur, Thomas, Making Sex, op. cit., pp. 68 & 135. 19. ^ Laqueur, Thomas, Making Sex, op. cit., p. 243. Sexual orientation hypothesis From Wikipedia, the free encyclopedia This article includes a list of references, but its sources remain unclear because it has insufficient inline citations. Please help to improve this article by introducing more precise citations. (June 2011) This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (June 2011) The sexual orientation hypothesis is an hypothesis proposed by Donald McCreary in 1994 that describes male and female sexual orientation and their societal acceptance. The sexual orientation hypothesis, proposed by Donald McCreary in 1994, says that feminine men are more likely to be assumed gay thanmasculine women are to be assumed lesbians (Whitley & Kite, 2010).[1] According to studies done on this hypothesis, having feminine characteristics is a sign of homosexuality in men, but masculine characteristics are less likely to be seen as a sign of homosexuality in women. Although both gay men are considered to be more like straight women than straight men, and lesbians are rated more like straight men than

straight women, the difference is not as great for lesbians as it is for the gay men. Contents [hide]

1 Research 2 Hypothetical examples 3 See also 4 References [edit]Research McCreary states that these negative feelings can be attributed to the male gender role rigidity principle.[2] This principle presents the idea that males are more severely punished by parents and excluded from peer groups when behaving in atypical gender roles (McCreary, 1994). In his research, McCreary tried to explain the reduced tolerance of cross-gender behavior in males rather than females through the sexual orientation hypothesis as well as the social status model. Uniting the two concepts has been said to produce the best way of understanding this concept. However, McCreary found that the sexual orientation hypothesis has a higher validity rate (1994). The social status model suggests that stereotypical male characteristics are more socially desirable than stereotypical female characteristics. Therefore, men who display female characteristics would create a more negative response in society than their female counterparts who present more masculine characteristics. Another of his studies presented stimulus personalities to a group of college age students. These personalities were of both males and females either eight or thirty years of age and present either typical or atypical gender behaviors. Subjects were more likely to view the male atypical gender behavior personality as a homosexual. This finding suggests that gender roles and

behaviors play a larger role in identifying the perception of male sexual orientation more than females (McCreary, 1994). [edit]Hypothetical examples The sexual orientation hypothesis is evident in many ways. For instance, a man who carries a shoulder bag is mocked and considered feminine for carrying a purse, while most people hardly think twice about a woman who carries a wallet. The woman may even be applauded for breaking the stereotype of a woman with a large purse on her shoulder. Another, more common, example can be found in sports. Female athletes aren't seen as homosexual but as active women who happen to share a common interest with men in sports. However, a male cheerleader is often ridiculed as being homosexual, and looked down upon by others of both sexes. Gender From Wikipedia, the free encyclopedia This article is about the distinction between male and female entities and concepts. For other uses, see Gender (disambiguation). Gender is a range of characteristics used to distinguish between males and females, particularly in the cases of men and women and themasculine and feminine attributes assigned to them. Depending on the context, the discriminating characteristics vary from sex to social roleto gender identity. Sexologist John Money introduced the terminological distinction between biological sex and gender as a role in 1955. Before his work, it was uncommon to use the word "gender" to refer to anything but grammatical categories.[1][2] However, Money's meaning of the word did not become widespread until the 1970s, when feminist theory embraced the distinction between biological sex and the social construct of gender. Today, the distinction is strictly followed in some contexts, like feminist literature,[3] and in

documents written by organizations such as the World Health Organization (WHO),[4] but in most contexts, even in some areas of social sciences, the meaning of gender has expanded to include "sex" or even to replace the latter word.[1][2] Although this gradual change in the meaning of gender can be traced to the 1980s, a small acceleration of the process in the scientific literature was observed when the Food and Drug Administration started to use "gender" instead of "sex" in 1993.[5] "Gender" is now commonly used even to refer to the physiology of non-human animals, without any implication of social gender roles.[2] In the English literature, the trichotomy between biological sex, psychological gender, and social sex role first appeared in a feminist paper ontranssexualism in 1978.[2][6] Some cultures have specific gender-related social roles that can be considered distinct from male and female, such as the hijra of India and Pakistan. While the social sciences sometimes approach gender as a social construct, and gender studies particularly do, research in the natural sciences investigates whether biological differences in males and females influence the development of gender in humans; both inform debate about how far biological differences influence gender identity formation. Contents [hide]

1 Etymology and usage o 1.1 English 1.1.1 "Kind" 1.1.2 Femininity and masculinity o 1.2 Urdu o 1.3 Greek o 1.4 German and Dutch

1.5 Swedish o 1.6 French 2 Social gender o 2.1 Social assignment and the idea of gender fluidity o 2.2 Social categories o 2.3 Measurement of gender identity o 2.4 Feminism and gender studies 3 Biological gender 4 Gender taxonomy 5 Sexual reproduction 6 Sexual differentiation 7 General studies o 7.1 Genes o 7.2 Brains o 7.3 Society and behaviors 8 Legal status o 8.1 Gender and development o 8.2 Gender and poverty 9 Spirituality 10 Language 11 See also o 11.1 Books o 11.2 Lists 12 References o 12.1 Footnotes o 12.2 Notations 13 Further reading 14 External links
o

[edit]Etymology and usage

The historical meaning of gender is "things we treat differently because of their inherent differences".[7] It has three common applications in contemporary English. Most commonly, it is applied to the general differences between male and female entities, without any overt assumptions regarding biology or sociology. Sometimes, however, the usage is technical or overtly assumes a particular theory of human nature, which is usually made clear from the context. Finally, gender is also commonly applied to the independent concept of distinctive word categories in certain languages. Grammatical gender has little or nothing to do with differences between female and male. [edit]English [edit]"Kind" The word gender comes from the Middle English gendre, a loanword from Norman-conquest-era Old French. This, in turn, came from Latingenus. Both words mean 'kind', 'type', or 'sort'. They derive ultimately from a widely attested Proto-IndoEuropean (PIE) root gen-,[8][9] which is also the source of kin, kind, king, and many other English words.[10] It appears in Modern French in the word genre (type, kind, also genre sexuel) and is related to the Greek root gen- (to produce), appearing in gene, genesis, and oxygen. As a verb, it means breed in the King James Bible: Thou shalt not let thy cattle gender with a diverse kind Leviticus 19:19, 1616 Most uses of the root gen- in Indo-European languages refer either directly to what pertains to birth (for example pre-gn-ant) or, by extension, to natural, innate qualities and their consequent social distinctions (for example gentry, generation, gentile, genocide and eugenics). The first edition of the Oxford English Dictionary (OED1, Volume 4, 1900) notes the original meaning of gender as 'kind' had already become obsolete.

Gender (de'nd), sb. Also 4 gendre. [a. OF. gen(d)re (F. genre) = Sp. gnero, Pg. gnero, It. genere, ad. L. gener- stem form of genus race, kind = Gr. , Skr. jnas: OAryan *genes-, f. root - to produce; cf. KIN.] 1. Kind, sort, class; also, genus as opposed to species. The general gender: the common sort (of people). Obs. 13.. E.E.Allit. P. P. 434 Alle gendrez so ioyst wern ioyned wythinne. c 1384 CHAUSER H. Fame* 1. 18 To knowe of hir signifiaunce The gendres. 1398 TREVISA Barth. De P. K. VIII. xxix. (1495) 34I Byshynynge and lyghte ben dyuers as species and gendre, for suery shinyng is lyght, but not ayenwarde. 1602 SHAKES. Ham. IV. vii. 18 The great loue the generall gender beare him. 1604 Oth. I. iii. 326 Supplie it with one gender of Hearbes, or distract it with many. 1643 and so on.

Aristotle According to Aristotle, the Greek philosopher Protagoras used the terms "masculine," "feminine," and "neuter" to classify nouns, introducing the concept of grammatical gender. The classes (gen) of the nouns are males, females and things.|Aristotle|The Technique of Rhetoric III v[11]

The words for this concept are not related to gen- in all IndoEuropean languages (for example, rod in Slavic languages). The usage of gender in the context of grammatical distinctions is a specific and technical usage. However, in English, the word became attested more widely in the context of grammar, than in making sexual distinctions. This was noted in OED1, prompting Henry Watson Fowler in 1926 to recommend this usage as the primary and preferable meaning of gender in English. "Gender...is a grammatical term only. To talk of persons...of the masculine or feminine g[ender], meaning of the male or female sex, is either a jocularity (permissible or not according to context) or a blunder."[12] The sense of this can be felt by analogy with a modern expression like "persons of the female persuasion." It should be noted, however, that this was a recommendation, neither the Daily News nor Henry James citations (above) are "jocular" nor "blunders." Additionally, patterns of usage of gender have substantially changed since Fowler's day (noun class above, and sexual stereotype below). [edit]Femininity and masculinity This article or section may contain previously unpublished synthesis of published material that conveys ideas not attributable to the original sources. See the talk page for details.(October 2010) The use of gender to refer to masculinity and femininity as types is attested throughout the history of Modern English (from about the 14th century).

1387-8 - No mo genders been there but masculine, and femynyne, all the remnaunte been no genders but of grace, in

facultie of grammar Thomas Usk, The Testament of Love II iii (Walter William Skeat) 13. c. 1460 - Has thou oght written there of the femynyn gendere? Towneley Mystery Plays xxx 161 Act One. 1632 - Here's a woman! The soul of Hercules has got into her. She has a spirit, is more masculine Than the first gender Shackerley Marmion, Holland's Leaguer III iv. 1658 - The Psyche, or soul, of Tiresias is of the masculine gender Thomas Browne, Hydriotaphia. 1709 - Of the fair sex ... my only consolation for being of that gender has been the assurance it gave me of never being married to any one among them Mary Wortley Montagu, Letters to Mrs Wortley lxvi 108. 1768 - I may add the gender too of the person I am to govern Laurence Sterne, A Sentimental Journey Through France and Italy. 1859 - Black divinities of the feminine gender Charles Dickens, A Tale of Two Cities. 1874 - It is exactly as if there were a sex in mountains, and their contours and curves and complexions were here all of the femininegender Henry James, 'A Chain of Italian Cities', The Atlantic Monthly 33 (February, p. 162.) 1892 - She was uncertain as to his gender Robert Grant, 'Reflections of a Married Man', Scribner's Magazine 11 (March, p. 376.) 1896 - As to one's success in the work one does, surely that is not a question of gender either Daily News 17 July. c. 1900 - Our most lively impression is that the sun is there assumed to be of the feminine gender Henry James, Essays on Literature. The word sex is sometimes used in the context of social roles of men and women for example, the British Sex Disqualification (Removal) Act 1919 that ended exclusion of women from various official positions. Such usage was more common before the

1970s, over the course of which the feminist movement took the word gender into their own usage to describe their theory of human nature. Early in that decade, genderwas used in ways consistent with both the history of English and the history of attestation of the root. However, by the end of the decade consensus was achieved among feminists regarding this theory and its terminology. The theory was that human nature is essentially epiceneand social distinctions based on sex are arbitrarily constructed. Matters pertaining to this theoretical process of social construction were labelled matters of gender. The American Heritage Dictionary (2000) uses the following two sentences to illustrate the difference, noting that the distinction "is useful in principle, but it is by no means widely observed, and considerable variation in usage occurs at all levels."[13] The effectiveness of the medication appears to depend on the sex (not gender) of the patient. In peasant societies, gender (not sex) roles are likely to be more clearly defined.

In the last two decades of the 20th century, the use of gender in academia increased greatly, outnumbering uses of sex in the social sciences. While the spread of the word in science publications can be attributed to the influence of feminism, its use as a euphemism for sex is attributed to the failure to grasp the distinction made in feminist theory, and the distinction has sometimes become blurred with the theory itself.[2] A recent Publication by the Australian Human Rights Commission on "sexual orientation and gender identity"[14] identifies no less than 23 different "genders", including "transgender, trans, transsexual, intersex, androgynous, agender, cross dresser, drag king, drag queen, genderfluid, genderqueer, intergender, neutrois,

pansexual, pan-gendered, third gender, third sex, sistergirl and brotherboy".[15] Among the reasons that working scientists have given me for choosing gender rather than sex in biological contexts are desires to signal sympathy with feminist goals, to use a more academic term, or to avoid the connotation of copulation David Haig, The Inexorable Rise of Gender and the Decline of Sex.[2]

[edit]Urdu Urdu recognizes hijra as a third gender in India and Pakistan since the mid to late 2000s.[16][17] [edit]Greek Greek distinguishes biological from sociological in adjectives. In Greek, male biology and masculine grammatical inflection are denoted by arsenikos (), in distinction to sociological masculinity, which is denoted by andrikos (). Likewise, female biology and feminine grammatical inflection are denoted by thlukos (); and sociological femininity is denoted by gunaikeios (, compare English gynaecology). This distinction is at least as old as Aristotle (see above). It is a different distinction to English, where 'female' and 'male' refer to animals as well as humans, but not to grammatical categories; whereas, 'feminine' and 'masculine' refer to grammatical categories as well as humans, but not properly to animals, except asanthropomorphism. [edit]German and Dutch German <Geschlecht> and Dutch <geslacht> make no distinction in nouns.

In English, both 'sex' and 'gender' can be used in contexts where they could not be substituted 'sexual intercourse', 'safe sex', 'sex worker', or on the other hand, 'grammatical gender'. Other languages, like German or Dutch, use the same word, de:Geschlecht or nl:geslacht, to refer not only to biological sex, but social differences as well, making a distinction between biological 'sex' and 'gender' identity difficult. In some contexts, German has adopted the English loanword Gender to achieve this distinction. Sometimes Geschlechtsidentitt is used for 'gender' (although it literally means 'gender identity') and Geschlecht for 'sex'.[18] More common is the use of modifiers: biologisches Geschlecht for 'biological sex', Geschlechtsidentitt for 'gender identity' and Geschlechtsrolle for 'gender role', and so on. [edit]Swedish Swedish makes clear distinction in nouns genus kn In Swedish, 'gender' is translated with the linguistically cognate sv:genus, including sociological contexts, thus: Genusstudier (gender studies) and Genusvetenskap (gender science). 'Sex' in Swedish, however, only signifies sexual relations, and not the proposed English dichotomy, a concept for which sv:kn (also from PIE gen) is used. A common distinction is then made between kn (sex) and genus (gender), where the former refers only to biological sex. There are different opinions whether genus should involve biology but within the genusvetenskap which is strongly influenced by feminism it usually does not.[19] Sweden uses the words sv:knsroll and sv:knsidentitet (literally 'sex role' and 'sexidentity') for the English terms 'gender role' and 'gender identity'.

[edit]French

French has no distinction in noun: "sexe", but the distinction is supplied by the neologistic coinage "genre". In French, the word sexe is most widely used for both "sex" and "gender" in everyday contexts. However, the word genre is increasingly used to refer to gender in queer or academic contexts, such as the word transgenre (transgender) or the translation of Judith Butler's book Gender Trouble as Trouble dans le genre. The term identit sexuelle was proposed for "gender" or "gender identity," although it can be confused with "sexual identity" (one's identity as it relates to one's sexual life). [edit]Social gender Gender identity is the gender a person self-identifies as. One's biological sex is directly tied to specific social roles and expectations. The concept of being a woman is considered to have more challenges, due to society not only viewing women as a social category but also as a felt sense of self, a culturally conditioned or constructed subjective identity.[20] The term "woman" has chronically been used as a reference to and for the female body; this usage has been viewed as controversial by feminists, in the definement of "woman". There are qualitative analyses that explore and present the representations of gender; feminists challenge the dominant ideologies concerning gender roles and sex. Social identity refers to the common identification with a collectivity or social category which creates a common culture among participants concerned.[21] According to social identity theory,[22] an important component of the self-concept is derived from memberships in social groups and categories; this is demonstrated by group processes and how inter-group relationships impact significantly on individuals' self perception and behaviors. The groups to which people belong will therefore provide their members with the definition of who they are and how they should behave in the social sphere.[23]

Categorizing males and females into social roles creates binaries in which individuals feel they have to be at one end of a linear spectrum and must identify themselves as man or woman. Globally, communities interpret biological differences between men and women to create a set of social expectations that define the behaviors that are "appropriate" for men and women and determine womens and mens different access to rights, resources, power in society and even health behaviors.[24] Although the specific nature and degree of these differences vary from one society to the next, they typically favor men, creating an imbalance in power and gender inequalities in all countries.[25] Western philosopher Michel Foucault, claimed that as sexual subjects, humans are the object of power, which is not an institution or structure, rather it is a signifier or name attributed to "complex strategical situation".[26] Because of this, "power" is what determines individual attributes, behaviors, etc. and people are a part of an ontologically and epistemologically constructed set of names and labels. Such as, being female characterizes one as a woman, and being a woman signifies one as weak, emotional, and irrational, and is incapable of actions attributed to a "man". Judith Butler said that gender and sex are more like verbs than nouns. She reasoned that her actions are limited because she is female. "I am not permitted to construct my gender and sex willy-nilly," she said. "[This] is so because gender is politically and therefore socially controlled. Rather than 'woman' being something one is, it is something one does."[27] There are more recent criticisms of Judith Butler's theories which critique her writing for reinforcing the very conventional dichotomies of gender.[28] [edit]Social assignment and the idea of gender fluidity According to Kate Bornstein, gender can have ambiguity and fluidity.[29] There are two contrasting ideas regarding the definition

of gender, and the intersection of both of them is definable as below: The World Health Organization defines gender as the result of socially constructed ideas about the behavior, actions, and roles a particular sex performs.[4] The beliefs, values and attitude taken up and exhibited by them is as per the agreeable norms of the society and the personal opinions of the person is not taken into the primary consideration of assignment of gender and imposition of gender roles as per the assigned gender.[4] Intersections and crossing of the prescribed boundaries have no place in the arena of the social construct of the term "gender". The assignment of gender involves taking into account the physiological and biological attributes assigned by nature followed by the imposition of the socially constructed conduct. The social label of being classified into one or the other sex is obligatory to the medical stamp on the birth certificate. The cultural traits typically coupled to a particular sex finalize the assignment of gender and the biological differences which play a role in classifying either sex is interchangeable with the definition of gender within the social context. In this context, the socially constructed rules are at a cross road with the assignment of a particular gender to a person. Gender ambiguity deals with having the freedom to choose, manipulate and create a personal niche within any defined socially constructed code of conduct while gender fluidity is outlawing all the rules of cultural gender assignment. It does not accept the prevalence of two rigidly defined genders "Female and Male" and believes in freedom to choose any kind of gender with no rules, no defined boundaries and no fulfilling of expectations associated with any particular gender. Both these definitions are facing opposite directionalities with their own defined set of rules and criteria on which the said systems are based.

[edit]Social categories

Mary Frith ("Moll Cutpurse") scandalised 17th century society by wearing male clothing, smoking in public, and otherwise defying gender roles. Sexologist John Money coined the term gender role in 1955. "The term gender role is used to signify all those things that a person says or does to disclose himself or herself as having the status of boy or man, girl or woman, respectively. It includes, but is not restricted to, sexuality in the sense of eroticism."[30] Elements of such a role include clothing, speech patterns, movement, occupations, and other factors not limited to biological sex. Because social aspects of gender can normally be presumed to be the ones of interest in sociology and closely related disciplines, gender role is often abbreviated to gender in their literature.

"Rosie the Riveter" was an iconic symbol of the American homefront in WWII and a departure from gender roles due to wartime necessity. Most societies have only two distinct, broad classes of gender roles, masculine and feminine, that correspond with the biological sexes of male and female. However, some societies explicitly incorporate people who adopt the gender role opposite to their biological sex, for example the Two-Spirit people of some indigenous American peoples. Other societies include welldeveloped roles that are explicitly considered more or less distinct from archetypal female and male roles in those societies. In the language of the sociology of gender they comprise a third gender,[31] more or less distinct from biological sex (sometimes the basis for the role does include intersexuality or incorporateseunuchs).[32] One such gender role is that adopted by the hijras of India and Pakistan.[33][34] Another example may be the Muxe (pronounced [mue]), found in the state of Oaxaca, in southern Mexico, "beyond gay and straight."[35] The Bugis people of Sulawesi, Indonesia have a tradition incorporating all of the features above.[36] Joan Roughgarden argues that in some non-human animal species, there can also be said to be more than two genders, in that there might be multiple templates for behavior available to individual organisms with a given biological sex.[37][clarification needed]

[edit]Measurement of gender identity Early gender identity research hypothesized a single bipolar dimension of masculinity/femininity; that is masculinity and femininity were opposites on one continuum. As societal stereotypes changed, however, the assumptions of the unidimensional model were challenged. This led to the development of a two-dimensional gender identity model, in which masculinity and femininity were conceptualized as two separate, orthogonal dimensions, coexisting in varying degrees within an individual. This conceptualization on femininity and masculinity remains the accepted standard today.[38] Two instruments incorporating the multidimensional of masculinity and femininity have dominated gender identity research: The Bem Sex Role Inventory (BSRI) and the Personal Attributes Questionnaire (PAQ). Both instruments categorize individuals as either being sex typed (males report themselves as identifying primarily with masculine traits, females report themselves as identifying primarily with feminine traits), cross sex-typed (males report themselves as identifying primarily with feminine traits, females report themselves as identifying primarily with masculine traits), androgynous (either males or females who report themselves as high on both masculine and feminine traits) or undifferentiated (either males or females who report themselves as low on both masculine and feminine traits).[39] Twenge (1997) noted that, although men are generally more masculine than women and women generally more feminine than men, the association between biological sex and masculinity/femininity is waning.[40] [edit]Feminism and gender studies The neutrality of this section is disputed. Please see the discussion on the talk page. Please do not remove this message until the dispute is resolved. (September

2009) Biologist and feminist academic Anne Fausto-Sterling rejects the discourse of biological versus social determinism and advocates a deeper analysis of how interactions between the biological being and the social environment influence individuals' capacities.[41] The philosopher and feminist Simone de Beauvoir applied existentialism to women's experience of life: "One is not born a woman, one becomes one."[42] In context, this is a philosophical statement. However, it may be analyzed in terms of biology a girl must pass puberty to become a woman and sociology, as a great deal of mature relating in social contexts is learned rather than instinctive.[citation needed] Within feminist theory, terminology for gender issues developed over the 1970s. In the 1974 edition of Masculine/Feminine or Human, the author uses "innate gender" and "learned sex roles",[43] but in the 1978 edition, the use of sex and gender is reversed.[44] By 1980, most feminist writings had agreed on using gender only for socioculturally adapted traits. In gender studies the term gender is used to refer to proposed social and cultural constructions of masculinities and femininities. In this context, gender explicitly excludes reference to biological differences, to focus on cultural differences.[45] This emerged from a number of different areas: in sociology during the 1950s; from the theories of the psychoanalyst Jacques Lacan; and in the work of French psychoanalysts like Julia Kristeva, Luce Irigaray, and American feminists such as Judith Butler. Those who followed Butler came to regard gender roles as a practice, sometimes referred to as "performative".[46] Hurst states that some people think sex will automatically determine ones gender demeanor and role (social) as well as ones sexual orientation (sexual attractions and behavior).[47] Gender sociologists believe that people

have cultural origins and habits for dealing with gender. For example, Michael Schwalbe believes that humans must be taught how to act appropriately in their designated gender in order to properly fill the role and that the way people behave as masculine or feminine interacts with social expectations. Schwalbe comments that humans "are the results of many people embracing and acting on similar ideas".[48] People do this through everything from clothing and hairstyle to relationship and employment choices. Schwalbe believes that these distinctions are important, because society wants to identify and categorize people as soon as we see them. They need to place people into distinct categories in order to know how we should feel about them. Hurst comments that in a society where we present our genders so distinctly, there can often be severe consequences for breaking these cultural norms. Many of these consequences are rooted in discrimination based on sexual orientation. Gays and lesbians are often discriminated against in our legal system due to societal prejudices.[citation needed] Hurst describes how this discrimination works against people for breaking gender norms, no matter what their sexual orientation is. He says that "courts often confuse sex, gender, and sexual orientation, and confuse them in a way that results in denying the rights not only of gays and lesbians, but also of those who do not present themselves or act in a manner traditionally expected of their sex".[47] This prejudice plays out in our legal system when a man or woman is judged differently because he or she does not present the "correct" gender. Recent critiques of feminist theory by Warren Farrell[49][50] have given broader consideration to findings from a ten-year study of courtship by Buss.[51] Both perspectives on gendering are integrated in Attraction Theory, a theoretical framework developed by Dr Rory Ridley-Duff illustrating how courtship and parenting obligations (rather than male dominance) act as a generative

mechanism that produces and reproduces a range of gender identities.[52][53] HBO has recently produced a documentary of the life and work of Gloria Steinem, perhaps the name most associated with the womens movement of the 1960s and 1970s. Gloria: In Her OWN Words shows rare video footage from the time that reshaped feminism and the understanding of gender once again. [edit]Biological gender Main article: Biology of gender See also: Sexual differentiation, Steven Pinker, Donald Brown (anthropologist), Human Universals, romantic love, sexual jealousy,patriarchy, and Helen Fisher (anthropologist) This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (May 2010) The biology of gender became the subject of an expanding number of studies over the course of the late 20th century. One of the earliest areas of interest was what is now called gender identity disorder (GID). Studies in this, and related areas, inform the following summary of the subject by John Money, a pioneer and controversial sex and gender researcher. He stated: The term "gender role" appeared in print first in 1955. The term "gender identity" was used in a press release, November 21, 1966, to announce the new clinic for transsexuals at The Johns Hopkins Hospital. It was disseminated in the media worldwide, and soon entered the vernacular. The definitions of gender and gender identity vary on a doctrinal basis. In popularized and scientifically debased usage, sex is what you are biologically; gender is what you become socially; gender identity is your own

sense or conviction of maleness or femaleness; and gender role is the cultural stereotype of what is masculine and feminine. Causality with respect to gender identity disorder is subdivisible into genetic, prenatal hormonal, postnatal social, and postpubertal hormonal determinants, but there is, as yet, no comprehensive and detailed theory of causality. Gender coding in the brain is bipolar. In gender identity disorder, there is discordancy between the natal sex of one's external genitalia and the brain coding of one's gender as masculine or feminine.[54] Money refers to attempts to distinguish a difference between biological sex and social gender as "scientifically debased", because of our increased knowledge of a continuum of dimorphic features (Money's word is "dipolar") that link biological and behavioral differences. These extend from the exclusively biological "genetic" and "prenatal hormonal" differences between men and women, to "postnatal" features, some of which are social, but others have been shown to result from "postpubertal hormonal" effects. Prior to recent technology that made study of brain differences possible, observable differences in behaviour between men and women could not be adequately explained solely on the basis of the limited observable physical differences between them. Hence the then-plausible theory that these differences might be explained by arbitrary cultural assignments of roles. However, Money notes concisely that masculine or feminine self-identity is now seen as essentially an expression of dimorphic brain structure (Money's word is "coding"). The new discoveries have an additional advantage over the theory of cultural arbitrariness of gender roles, as they help explain the similarities between these roles in widely divergent cultures[55][56][57][58][59] Although causation from the biological genetic and hormonal to the behavioural has been broadly demonstrated and accepted, Money is careful to also note that understanding of the causal chains from biology to behaviour in

sex and gender issues is very far from complete. For example, the existence of a "gay gene" has not been proven, but such a gene remains an acknowledged possibility.[60] There are studies concerning women who have a diagnosis called congenital adrenal hyperplasia which leads to the overproduction of masculinizing sex hormones, androgens. These women usually have normal female appearances (though nearly all girls with CAH have corrective surgery performed on their genitals) but despite of hormone-balancing medication that they are given since birth, they are statistically more likely to be interested in activities traditionally linked to males than females. Psychology professor and CAH researcher Dr. Sheri Berenbaum attributes these differences to exposure to higher levels of male sex hormones in utero.[61] [edit]Gender taxonomy The following systematic list (gender taxonomy) illustrates the kinds of diversity that have been studied and reported in medical literature. It is placed in roughly chronological order of biological and social development in the human life cycle. The earlier stages are more purely biological and the latter are more dominantly social. Causation is known to operate from chromosome to gonads, and from gonads to hormones. It is also significant from brain structure to gender identity (see Money quote above). Brain structure and processing (biological) that may explain erotic preference (social), however, is an area of ongoing research. Terminology in some areas changes quite rapidly to accommodate the constantly growing knowledge base.

chromosomes 46xx, 46xy, 47xxy (Klinefelter's syndrome), 45xo (Turner's syndrome), 47xyy, 47xxx, 48xxyy, 46xx/xy mosaic, other mosaic, and others

gonads

testicles, ovaries, one of each (hermaphrodites), ovotestes, or other gonadal dysgenesis hormones androgens including testosterone; estrogens including estradiol, estriol, estrone; antiandrogens and others

genitals primary sexual characteristics (six class system)

secondary sexual characteristics dimorphic physical characteristics, other than primary characteristics (most prominently breasts or their absence)

brain structure special kinds of secondary characteristics, due to their influence on psychology and behaviour

gender identity psychological identification with either of the two main sexes

gender role social conformity with expectations for either of the two main sexes

erotic preference gynophilia, androphilia, bisexuality, asexuality and various paraphilias. [edit]Sexual reproduction

This section may require cleanup to meet Wikipedia's quality standards. (Consider

usingmore specific cleanup instructions.) Please help improve this section if you can. The talk page may contain suggestions. (May 2010) Sexual differentiation demands the fusion of gametes which are morphologically different. Cyril Dean Darlington, Recent Advances in Cytology, 1937.

Hoverflies mating Sexual reproduction is a common method of producing a new individual within various species. In sexually reproducing species, individuals produce special kinds of cells (called gametes) whose function is specifically to fuse with one unlike gamete and thereby to form a new individual. This fusion of two unlike gametes is called fertilization. By convention, where one type of gamete cell is physically larger than the other, it

is associated with female sex. Thus an individual that produces exclusively large gametes (ova in humans) is said to be female, and one that produces exclusively small gametes (spermatozoa in humans) is said to be male. An individual that produces both types of gametes is called hermaphrodite (a name applicable also to people with one testis and one ovary). In some species hermaphrodites can self-fertilize (seeSelfing), in others they can achieve fertilization with females, males or both. Some species, like the Japanese Ash, Fraxinus lanuginosa, only have males and hermaphrodites, a rare reproductive system called androdioecy. Gynodioecy is also found in several species. Human hermaphrodites are typically, but not always, infertile. What is considered defining of sexual reproduction is the difference between the gametes and the binary nature of fertilization. Multiplicity of gamete types within a species would still be considered a form of sexual reproduction. However, of more than 1.5 million living species,[62]recorded up to about the year 2000, "no third sex cell and so no third sex has appeared in multicellular animals."[63][64][65] Why sexual reproduction has an exclusively binary

gamete system is not yet known. A few rare species that push the boundaries of the definitions are the subject of active research for light they may shed on the mechanisms of the evolution of sex. For example, the most toxic insect,[66] the harvester ant Pogonomyrmex, has two kinds of female and two kinds of male. One hypothesis is that the species is a hybrid, evolved from two closely related preceding species. Fossil records indicate that sexual reproduction has been occurring for at least one billion years.[67] However, the reason for the initial evolution of sex, and the reason it has survived to the present are still matters of debate, there are many plausible theories. It appears that the ability to reproduce sexually has evolved independently in various species on many occasions. There are cases where it has also been lost, notably among the Fungi Imperfecti.[68] The blacktip shark (Carcharhinus limbatus), flatworm (Dugesia tigrina) and some other species can reproduce either sexually or asexually depending on various conditions.[69] [edit]Sexual differentiation See also: Sexual dimorphism

Sexual differentiation in peafowl Although sexual reproduction is defined at the cellular level, key features of sexual reproduction operate within the structures of the gamete cells themselves. Notably, gametes carry very long molecules called DNA that the biological processes of reproduction can "read" like a book of instructions. In fact, there are typically many of these "books", called chromosomes. Human gametes usually have 23 chromosomes, 22 of which are common to both sexes. The final chromosomes in the two human gametes are called sex chromosomes because of their role in sex determination. Ova always have the same sex chromosome, labelled X. About half of spermatozoaalso have this same X chromosome, the rest have a Ychromosome. At fertilization the gametes fuse to form a cell, usually with 46 chromosomes, and either XX female or

XY male, depending on whether the sperm carried an X or a Y chromosome. Some of the other possibilities are listed above. In humans, the "default" processes of reproduction result in an individual with female characteristics. An intact Ychromosome contains what is needed to "reprogram" the processes sufficiently to produce male characteristics, leading to sexual differentiation. Part of the Ychromosome, the Sex-determining Region Y (SRY), causes what would normally become ovaries to become testes. These, in turn, produce male hormones called androgens. However, several points in the processes have been identified where variations can result in people with atypical characteristics, including atypical sexual characteristics. Terminology for atypical sexual characteristics has not stabilized. Disorder of sexual development (DSD) is used by some in preference to intersex, which is used by others in preference topseudohermaphroditism. Androgen insensitivity syndrome (AIS) is an example of a DSD that also illustrates that female development is the default for humans. Although having one X and one Y chromosome, some people are biologically insensitive to the androgens produced by their testes. As a result they

follow the normal human processes which result in a person of female sex. Women who are XY report identifying as a woman feeling and thinking like a woman and, where their biology is completely insensitive to masculinizing factors, externally they look identical to other women. Unlike other women, however, they cannot produce ova, because they do not have ovaries. The human XY system is not the only sex determination system. Birds typically have a reverse, ZW system males are ZZ and females ZW.[citation needed] Whether male or female birds influence the sex of offspring is not known for all species. Several species of butterfly are known to have female parent sex determination.[70] The platypus has a complex hybrid system, the male has ten sex chromosomes, half X and half Y.[71] [edit]General studies [edit]Genes

Chimpanzee

Main article: XY sex-determination system Chromosomes were likened to books (above), also like books they have been studied at more detailed levels. They contain "sentences" called genes. In fact, many of these sentences are common to multiple species. Sometimes they are organized in the same order, other times they have been "edited" deleted, copied, changed, moved, even relocated to another "book", as species evolve. Genes are a particularly important part of understanding biological processes because they are directly associated with observable objects, outside chromosomes, calledproteins, whose influence on cell chemistry can be measured. In some cases genes can also be directly associated with differences clear to the naked eye, like eye-color itself. Some of these differences are sex specific, like hairy ears. The "hairy ear" gene might be found on the Y chromosome,[72] which explains why only men tend to have hairy ears. However, sex-limited geneson any chromosome can be expressed and "say", for example, "if you are in a male body do X, otherwise do not." The same principle explains why chimpanzees and humans are distinct, despite sharing nearly all their genes.

The study of genetics is particularly interdisciplinary. It is relevant to almost every biological science. It is investigated in detail by molecular level sciences, and itself contributes details to high level abstractions like evolutionary theory. [edit]Brains

Human brain "It is well established that men have a larger cerebrum than women by about 8 10% (Filipek et al., 1994; Nopoulos et al., 2000; Passe et al., 1997a,b; Rabinowicz et al., 1999; Witelson et al., 1995)."[73][74] However, what is functionally relevant are differences in composition and "wiring", some of these differences are very pronounced. Richard J. Haier and colleagues at the universities ofNew Mexico and California (Irvine) found, using brain mapping, that men have more than six times the amount of grey matter related to general intelligence than women, and

women have nearly ten times the amount of white matter related to intelligence than men.[75] Gray matter is used for information processing, while white matter consists of the connections between processing centers. Other differences are measurable but less pronounced.[76] Most of these differences are known to be produced by the activity of hormones, hence ultimately derived from the Y chromosome and sexual differentiation. However, differences arising from the activity of genes directly have also been observed. A sexual dimorphism in levels of expression in brain tissue was observed by quantitative real-time PCR, with females presenting an up to 2-fold excess in the abundance of PCDH11Xtranscripts. We relate these findings to sexually dimorphic traits in the human brain. Interestingly, PCDH11X/Y gene pair is unique to Homo sapiens, since the X-linked gene was transposed to the Y chromosome after the human chimpanzee lineagessplit. [77]

Language areas of the brain: Angular gyrus Supramarginal gyrus Broca's area Wernicke's area Primary auditory cortex It has also been demonstrated that brain processing responds to the external environment. Learning, both of ideas and behaviors, appears to be coded in brain processes. It also appears that in several simplified cases this coding operates differently, but in some ways equivalently, in the brains of men and women.[78] For example, both men and women learn and use language; however, bio-chemically, they appear to process it differently. Differences in female and male use of language are likely reflections both of biological preferences and aptitudes, and of learned patterns.

Two of the main fields that study brain structure, biological (and other) causes and behavioral (and other) results are brain neurology and biological psychology. Cognitive science is another important discipline in the field of brain research. [edit]Society and behaviors Many of the more complicated human behaviors are influenced by both innate factors and by environmental ones, which include everything from genes, gene expression, and body chemistry, through diet and social pressures. A large area of research in behavioral psychology collates evidence in an effort to discover correlations between behavior and various possible antecedents such as genetics, gene regulation, access to food and vitamins, culture, gender, hormones, physical and social development, and physical and social environments. A core research area within sociology is the way human behavior operates on itself, in other words, how the behavior of one group or individual influences the behavior of other groups or individuals. Starting in the late 20th century, the feminist movement has contributed extensive study of gender and theories about it, notably within sociology but not restricted to it.

Spain's desperate situation when invaded by Napoleonenabled Agustina de Aragn to break into a closely guarded male preserve and become the only female professionalofficer in the Spanish Army of her time (and long afterwards). Social theorists have sought to determine the specific nature of gender in relation to biological sex and sexuality,[citation needed] with the result being that culturally established gender and sex have become interchangeable identifications which signify the allocation of a specific 'biological' sex within a categorical gender.[citation needed]The second wave feminist view that gender is socially constructed and hegemonic in all societies, remains current in some literary theoretical circles, Kira Hall and Mary Bucholtz publishing new perspectives as recently as 2008.[79] Contemporary socialisation theory proposes the notion that when a child is first born it has a biological sex but no

social gender.[citation needed] As the child grows, "society provides a string of prescriptions, templates, or models of behaviors appropriate to the one sex or the other"[80] which socialises the child into belonging to a culturally specific gender.[citation needed] There is huge incentive for a child to concede to their socialisation[citation needed] with gender shaping the individuals opportunities for education, work, family, sexuality, reproduction, authority,[citation needed] and to make an impact on the production of culture and knowledge.[81] Adults who do not perform these ascribed roles are perceived from this perspective as deviant and improperly socialised.[82] Some believe society is constructed in a way in which gender is split into a dichotomy by social organisations which constantly invent and reproduce cultural images of gender. Joan Ackner (The Gendered Society Reader) believes gendering occurs in at least five different interacting social processes:[83]

The construction of divisions along the lines of gender, such as those which are produced by labor, power, family, the state, even allowed behaviors and locations in physical space The construction of symbols and images such as language, ideology, dress and the media, that explain,

express and reinforce, or sometimes oppose, those divisions Interactions between men and women, women and women and men and men which involve any form of dominance and submission. Conversational theorists, for example, have studied the way in which interruptions, turn taking and the setting of topics recreate gender inequality in the flow of ordinary talk The way in which the preceding three processes help to produce gendered components of individual identity. i.e. the way in which they create and maintain an image of a gendered self Gender is implicated in the fundamental, ongoing processes of creating and conceptualising social structures. Looking at gender through a Foucauldian lens, gender is transfigured into a vehicle for the social division of power.[citation needed] Gender difference is merely a construct of society used to enforce the distinctions made between that which is assumed to be female and male,[citation needed] and allow for the domination of masculinity over femininity through the attribution of specific gender-related characteristics.[citation needed] "The idea that men and women are more different from one another than either is from anything else, must come from something other

than nature far from being an expression of natural differences, exclusive gender identity is the suppression of natural similarities."[84] Gender conventions play a large role in attributing masculine and feminine characteristics to a fundamental biological sex.[citation needed] Socio-cultural codes and conventions, the rules by which society functions, and which are both a creation of society as well as a constituting element of it, determine the allocation of these specific traits to the sexes. These traits provide the foundations for the creation of hegemonic gender difference. It follows then, that gender can be assumed as the acquisition and internalisation of social norms. Individuals are therefore socialised through their receipt of societys expectations of acceptable gender attributes which are flaunted within institutions such as the family, the state and the media. Such a notion of gender then becomes naturalised into a persons sense of self or identity, effectively imposing a gendered social category upon a sexed body.[85] The conception that people are gendered rather than sexed also coincides with Judith Butlers theories of gender performativity. Butler argues that gender is not an expression of what one is, but rather something that one does.[86] It

follows then, that if gender is acted out in a repetitive manner it is in fact re-creating and effectively embedding itself within the social consciousness. Contemporary sociological reference to male and female gender roles typically uses masculinities and femininities in the plural rather than singular, suggesting diversity both within cultures as well as across them. From the evidence, it can only be concluded that gender is socially constructed[citation needed] and each individual is unique in their gender characteristics, regardless of which biological sex they are as every child is socialised to behave a certain way and have the proper gender attributes. If individuals in society do not conform to this pressure, they are destined to be treated as abnormal; therefore it is personally greatly beneficial for them to cooperate in the determined correct ordering of the world. In fact, the very construct of society is a product of and produces gender norms. There is bias in applying the word gender to anyone in a finite way; rather each person is endowed with certain gender characteristics. The world cannot be egalitarian while there are assigned genders and individuals are not given the right to express any gender characteristic they desire.[neutrality is disputed]

The difference between the sociological and popular definitions of gender involve a different dichotomy and focus. For example the sociological approach to "gender" (social roles: female versus male) will focus on the difference in (economic/ power) position between a male CEO (disregarding the fact that he is heterosexual or homosexual) to female workers in his employ (disregarding whether they are straight or gay). However the popular sexual selfconception approach (self-conception: gay versus straight) will focus on the different self-conceptions and social conceptions of those who are gay/straight, in comparison with those who are straight (disregarding what might be vastly differing economic and power positions between female and male groups in each category). There is then, in relation to definition of and approaches to "gender", a tension between historic feminist sociology and contemporary homosexual sociology.[87] [edit]Legal status A person's sex as male or female has legal significance sex is indicated on government documents, and laws provide differently for men and women. Many pension systems have different retirement ages for men or women. Marriage is usually only available to opposite-sex couples.

The question then arises as to what legally determines whether someone is female or male. In most cases this can appear obvious, but the matter is complicated for intersexual or transgender people. Different jurisdictions have adopted different answers to this question. Almost all countries permit changes of legal gender status in cases of intersexualism, when the gender assignment made at birth is determined upon further investigation to be biologically inaccurate technically, however, this is not a change of status per se. Rather, it is recognition of a status which was deemed to exist, but unknown, from birth. Increasingly, jurisdictions also provide a procedure for changes of legal gender for transgendered people. Gender assignment, when there are indications that genital sex might not be decisive in a particular case, is normally not defined by a single definition, but by a combination of conditions, including chromosomes and gonads. Thus, for example, in many jurisdictions a person with XY chromosomes but female gonads could be recognized as female at birth. The ability to change legal gender for transgender people in particular has given rise to the phenomena in some jurisdictions of the same person having

different genders for the purposes of different areas of the law. For example, in Australia prior to the Re Kevin decisions, transsexual people could be recognized as having the genders they identified with under many areas of the law, including social security law, but not for the law of marriage. Thus, for a period, it was possible for the same person to have two different genders under Australian law. It is also possible in federal systems for the same person to have one gender under state law and a different gender under federal law. The first person of "neutral" gender (that is, neither man or woman in legal terms) is Norrie May-Welby, from Australia, whose status was set on March, 2010. [edit]Gender and development Gender, and particularly the role of women is widely recognized as vitally important to international development issues.[citation needed] This often means a focus on gender-equality, ensuring participation, but includes an understanding of the different roles and expectation of the genders within the community.[citation needed] Researchers at the Overseas Development Institute have highlighted that policy dialogue on the Millennium Development Goals needs to recognise that the gender dynamics of power,

poverty, vulnerability and care link all the goals.[88] Gender explicit issues are only explicit in MDG 3 and 5, however gender impacts all the goals:[88] 1. Discriminatory laws can limit women's access to education and ownership 2. Women make up the majority of those working in agriculture or in insecure employment 3. Women's dual responsibilities as carers and income earners leaves them suffering from time poverty and thus unable to access health and education services 4. Role as carers particularly impacts MDG4 on child mortality 5. Gender-based discrimination particularly affects MDG8 (Partnerships for Development). As well as directly addressing inequality, attention to gender issues is regarded as important to the success of development programs, for all participants.[88] For example, in microfinance it is common to target women, as besides the fact that women tend to be over-represented in the poorest segments of the population, they are also regarded as more reliable at repaying the loans.[citation needed] Gender Equality is also strongly linked to education. The Dakar Framework for Action (2000) set out ambitious goals: to

eliminate gender disparities in primary and secondary education by 2005, and to achieve gender equality in education by 2015. The focus was on ensuring girls full and equal access to and achievement in good quality basic education. The gender objective of the Dakar Framework for Action is somewhat different from the MDG Goal 3 (Target 1): Eliminate gender disparity in primary and secondary education, preferably by 2005, and in all levels of education no later than 2015. MDG Goal 3 does not comprise a reference to learner achievement and good quality basic education, but goes beyond the school level. Studies demonstrate the positive impact of girls education on child and maternal health, fertility rates, poverty reduction and economic growth. Educated mothers are more likely to send their children to school.[89] In the arena of natural resource management, women in developing countries frequently have principal responsibilities for uncompensated functions that directly impact their and their families lives, including agricultural chores and obtaining clean water and cooking fuels. For these tasks, calls for women to participate in development are not enough, since they can serve as a pretext to foist undesirable duties on women.[90] Hence, empowerment, and

not merely participation, must be core aims in gender and development policies and programs. Some organizations working in developing countries and in the development field have incorporated advocacy and empowerment for women into their work. The United Nations Food and Agriculture Organization adopted in November 2009 a 10-year strategic framework that includes the strategic objective of gender equity in access to resources, goods, services and decisionmaking in rural areas, and mainstreams gender equity in all FAO's programmes for agriculture and rural development.[91] The Association for Progressive Communications (APC) has developed a Gender Evaluation Methodology for planning and evaluating development projects to ensure they benefit all sectors of society including women.[92] The Gender-related Development Index (GDI), developed by the United Nations (UN), aims to show the inequalities between men and women in the following areas: long and healthy life, knowledge, and a decent standard of living. [edit]Gender and poverty Gender inequality has a great impact especially on women and poverty. In

poverty stricken countries it is more likely that men have more opportunities to have an income, have more political and social rights than women. Women experience more poverty than men do due to gender discrimination.[citation needed] Gender and Development (GAD) is a holistic approach to give aid to countries where gender inequality has a great effect of not improving the social and economic development. It is to empower women and decrease the level of inequality between men and women.[93] [edit]Spirituality Further information: Gender and religion

yin and yang According to contemporary views of researchers, women are universally more religious than men. This result is true for every culture. Because cultural explanation for this has not been found,

researchers believe that the difference in religiousity between genders is due to biological differences.[94] In Taoism, yin and yang are considered feminine and masculine, respectively: yin and yang semantics Tao semantic lightness sun yang sunshine god heaven darkness yin dark ghost

hell In Judaism, God is traditionally described in the masculine, but in the mystical tradition of the Kabbalah, the Shekhinah represents the feminine aspect of God's essence. However, Judaism traditionally holds that God is completely non-corporeal, and thus neither male nor female. Conceptions of the gender of God notwithstanding, traditional Judaism places a strong emphasis on individuals following traditional gender roles, though many modern denominations of Judaism strive for greater egalitarianism. In Christianity, God is described in masculine terms and the Church has historically been described in feminine terms. On the other hand, Christian theology in many churches distinguishes between the masculine images used of God (Father, King, God the Son) and the reality they signify, which transcends gender, embodies all the virtues of both genders perfectly, and is the creator of both human sexes. In the New Testament, the Holy Spirit is treated with the neuter pronoun. Hebrew speaking Christians like the Ebionites used the female gender for the Holy Spirit. In Hinduism

One of the several forms of the Hindu God Shiva, is Ardhanarishwar (literally half-female God). Here Shiva manifests himself so that the left half is Female and the right half is Male. The left represents Shakti (energy, power) in the form of Goddess Parvati(otherwise his consort) and the right half Shiva. Whereas Parvati is the cause of arousal of Kama (desires), Shiva is the killer. Shiva is pervaded by the power of Parvati and Parvati is pervaded by the power of Shiva. While the stone images may seem to represent a half-male and half-female God, the true symbolic representation is of a being the whole of which is Shiva and the whole of which is Shakti at the same time. It is a 3-D representation of only shakti from one angle and only Shiva from the other. Shiva and Shakti are hence the same being representing a collective of Jnana (knowledge) and Kriya (activity). Adi Shankaracharya, the founder of nondualistic philosophy (Advaita"not two") in Hindu thought says in his "Saundaryalahari"Shivah Shaktayaa yukto yadi bhavati shaktah prabhavitum na che devum devona khalu kushalah spanditam api " i.e., It is only when Shiva is united with Shakti that He acquires the capability of becoming the Lord of the Universe. In the absence of Shakti, He is

not even able to stir. In fact, the term "Shiva" originated from "Shva," which implies a dead body. It is only through his inherent shakti that Shiva realizes his true nature. This mythology projects the inherent view in ancient Hinduism, that each human carries within himself both female and male components, which are forces rather than sexes, and it is the harmony between the creative and the annihilative, the strong and the soft, the proactive and the passive, that makes a true person. Such thought, leave alone entail gender equality, in fact obliterates any material distinction between the male and female altogether. This may explain why in ancient India we find evidence of homosexuality, bisexuality, androgyny, multiple sex partners and open representation of sexual pleasures in artworks like the Khajuraho temples, being accepted within prevalent social frameworks. [95] [edit]Language Natural languages often make gender distinctions. These may be of various kinds, more or less loosely associated by analogy with various actual or perceived differences between men and women.

Most languages include terms that are used asymmetrically in reference to men and women. Concern that current language may be biased in favor of men has led some authors in recent times to argue for the use of a more Gender-neutral vocabulary in English and other languages. Several languages attest the use of different vocabulary by men and women, to differing degrees. See, for instance, Gender differences in spoken Japanese. The oldest documented language, Sumerian, records a distinctive sub-language only used by female speakers. Conversely, many Indigenous Australian languages have distinctive registers with limited lexis used by men in the presence of their mothers-in-law (see Avoidance speech). Grammatical gender is a property of some languages in which every noun is assigned a gender, often with no direct relation to its meaning. For example, the word for "girl" is muchacha (grammatically feminine) in Spanish, Mdchen (grammatically neuter) in German, and cailn(grammatically masculine) in Irish. The term "grammatical gender" is often applied to more complex noun class systems. This is especially true when a noun class system includes

masculine and feminine as well as some other non-gender features like animate, edible, manufactured, and so forth. An example of the latter is found in the Dyirbal language. A system traditionally called "gender" is found in the Ojibwe language which distinguishes between animate and inanimate, but since this does not exhibit a masculine/feminine distinction it might be better described by "noun class." Likewise, Sumerian distinguishes between personal (human and divine) and impersonal (all other) noun classes, but these classes have traditionally been known as genders. [edit]See also Androcentrism Androgyny Biological determinism Epicene Femininity Gender bender Gender differences [edit]Books

Gender equality Gender identity Gender inequality Gender narcissism Gender role Gynocentrism Masculinity

M M Po Se Se Tr

Brain Sex, Anne Moir and David Jessel, 1989. The Female Brain, Louann Brizendine, 2006. [edit]Lists

List of animal names Animal: female, male; horse: mare, stallion; human: woman, man; etc.. [edit]References

[edit]Footnotes 1. ^ a b Udry, J. Richard (November 1994). "The Nature of Gender".Demography 31 (4): 561 573. doi:10.2307/2061790.JSTOR 2 061790. PMID 7890091. 2. ^ a b c d e f Haig, David (April 2004). "The Inexorable Rise of Gender and the Decline of Sex: Social Change in Academic Titles, 19452001". Archives of Sexual Behavior 33 (2): 87 96.doi:10.1023/B:ASEB.000001432 3.56281.0d. PMID 15146141. 3. ^ For example, the definition and use of the term in G. Argyrous and Frank Stilwell, Economics as a Social Science: Readings in Political Economy, 2nd ed., (Pluto Press, 2003), in the feminist economics section, pages 238243, especially pages 233 and 234. 4. ^ a b c "What do we mean by "sex" and "gender"?". World Health Organization. Retrieved 2009-0929. 5. ^ Guideline for the Study and Evaluation of Gender Differences in the Clinical Evaluation of Drugs

6. ^ Yudkin, M. (1978). Transsexualism and women: A critical perspective. Feminist Studies, 4(3), 97106. 7. ^ "In the Teutonic word, as in Latin genus and Greek three main senses appear, (1) race or stock, (2) class or kind, (3) gender or sex ; the last, found in OE. and early ME., but not later, is the only sense in mod. Du., Da., and Sw." 'kin', in Oxford English Dictionary. 8. ^ Julius Pokorny, 'gen', in Indogermanisches etymologisches Wrterbuch, (Bern: Francke, 1959, reprinted in 1989), pp. 37375. 9. ^ 'gen-', in 'Appendix I: IndoEuropean Roots', to The American Heritage Dictionary of the English Language, Fourth Edition, (Boston: Houghton Mifflin Company, 2000). 10. ^ Your Dictionary.com, 'Gen', reformatted from AHD. 11. ^ A fourth rule is to observe Protagoras' classification of nouns into male, female and inanimate. Aristotle 12. ^ Fowler's Modern English Usage, 1926: p. 211.

13. ^ Usage note: Gender, The American Heritage Dictionary of the English Language, Fourth Edition, (2000). 14. ^ Australian Human Rights Commission (AHRC), "Protection from discrimination on the basis of sexual orientation and sex and/or gender identity" 15. ^ Babette Francis, Gender bending: let me count the ways, Mercator.net 21 March 2011 16. ^ "People defaulting on bank loans? Use eunuchs to recover: Pak SC". The Economic Times (Bennett Coleman). December 24, 2009. Retrieved 2009-12-23. 17. ^ Masood, Salman (December 23, 2009). "Pakistan: A Legal Victory for Eunuchs". The New York Times. Retrieved 2009-12-23. 18. ^ See translation of Judith Butler's Gender Trouble 19. ^ distinguishes 20. ^ Gender Trouble: Feminism and the Subversion of Identity. Thinking Gender. New York & London: Routledge, 1990 21. ^ Snow, D.A. and Oliver, P.E. (1995). "Social Movements and Collective Behavior: Social Psychological Dimensions and Considerations." In Karen Cook,

Gary A.Fine, and James S.House (eds) Sociological Perspectives on Social Psychology, pp.571600. Boston: Allyn and Bacon. 22. ^ Taifel, H. & Turner, J.C. (1986). The social identity of intergroup relations. In S. Worchel & W.G. Austin (eds), The psychology of intergroup relations, pp.724. Chicago: Nelson-Hall. 23. ^ Terry, D.J., Hogg, M.A. (1996). Group norms and the attitudebehavior relationship: A role for group identification. Personality and Social Psychology Bulletin, 22, 776793. 24. ^ Galdas P. M. Johnson J.L. Percy M.E. and Ratner P.R. (2010) Help seeking for cardiac symptoms: Beyond the masculine-feminine binary Social Science & Medicine 71;1 1824 25. ^ Winnie Byanyima's sabbatical period at the African Gender Institute, University of Cape Town : narrative report.http://idlbnc.idrc.ca/dspace/handle/1234567 89/27243,2005. 26. ^ Tong, Rosemarie.Feminist thought : a more comprehensive introduction / Rosemarie Tong.Boulder, Colo. : Westview Press, 2009.

27. ^ Gender Trouble: Feminism and the Subversion of Identity. Thinking Gender. New York & London: Routledge, 1990. 28. ^ Vigo, Julian. 'The Body in Gender Discourse: The Fragmentary Space of the Feminine.' La femme et lcriture. Mekns, Maroc, 1996. 29. ^ Gender Outlaw On Men, Women and the rest of us, pg. 51 52 30. ^ John Money, "Hermaphroditism, gender and precocity in hyperadrenocorticism: Psychologic findings', Bulletin of the Johns Hopkins Hospital 96 (1955): 253 264. 31. ^ Gilbert Herdt (ed.), Third Sex Third Gender: Beyond Sexual Dimorphism in Culture and History, 1996. ISBN 0942299825.OCLC 352 93440. 32. ^ Will Roscoe, Changing Ones: Third and Fourth Genders in Native North America, Palgrave Macmillan, 2000. ISBN 0-312-22479-6 33. ^ Nanda, Serena (1998). Neither Man Nor Woman: The Hijras of India. Wadsworth Publishing. ISBN 0-534-50903-7 34. ^ Reddy, Gayatri (2005). With Respect to Sex: Negotiating Hijra Identity in South India. (Worlds of Desire: The Chicago Series on

Sexuality, Gender, and Culture), University Of Chicago Press (July 1, 2005). ISBN 0-226-70756-3 35. ^ "A lifestyle distinct: the Muxe of Mexico," New York Times, December 6, 2008 [1]. 36. ^ Sharyn Graham, Sulawesi's Fifth Gender, Inside IndonesiaApril June, 2001. 37. ^ Joan Roughgarden, Evolution's Rainbow: Diversity, Gender, and Sexuality in Nature and People, University of California Press, 2004.ISBN 0-520-24073-1 38. ^ Palan, K. (2001) Gender Identity in Consumer Research: A Literature Review and Research Agenda. Academy of Marketing Science Review 39. ^ Palan, K. (2001) Gender Identity in Consumer Research: A Literature Review and Research Agenda. Academy of Marketing Science Review. 40. ^ Twenge, J. M. (1997). Changes in masculine and feminine traits over time: A meta-analysis. Sex Roles, 36, 305325. 41. ^ Anne Fausto-Sterling, Myths of Gender: Biological Theories about Men and Women (New York: Basic Books, 1992), 8.

42. ^ Simone de Beauvoir, The Second Sex, 1949, as translated and reprinted 1989." 43. ^ Chafetz, JS. Masculine/Feminine or Human? An Overview of the Sociology of Sex Roles. Itasca, Illinois: F. E. Peacock, 1974. 44. ^ Chafetz, JS. Masculine/Feminine or Human? An Overview of the Sociology of Sex Roles. Itasca, Illinois: F. E. Peacock, 1978. 45. ^ Stephanie Garrett, Gender, (1992), p. vii. 46. ^ Judith Butler, Gender Trouble: Feminism and the Subversion of Identity, (1999), p. 9. 47. ^ a b [Hurst, C. Social Inequality: Forms, Causes, and Consequences. Sixth Edition. 2007. 131, 139142] 48. ^ [Schwalbe, M. The Sociologically Examined Life: Pieces of the Conversation Third Edition. 2005. 2223] 49. ^ Farrell, W. (1988) Why Men Are The Way They Are, New York: Berkley Books. 50. ^ Farrell, W. & Sterba, J (2008) Does Feminism Discriminate Against Men? A Debate, Oxford University Press 51. ^ Buss, D.M. (2002) Human mating strategies.Samdunfsokonemen, 4: 4858.

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86. ^ Lloyd, M 1999, Performativity, Parody, Politics in CULT 19016 Contemporary Modes of Culture Resource Materials, Central Queensland University, Rockhampton. 87. ^ See for example http://www.jstor.org/pss/20 1865 88. ^ a b c "Gender and the MDGS". Overseas Development Institute. September 2008. 89. ^ IIEP Newsletter, Achieving Gender Equality in Education. 90. ^ Auer, M.R. (1999) Women, the environment, and development assistance. International Politics, 36: 373396. 91. ^ "Gender equity". Food and Agriculture Organization. November 2009. 92. ^ http://www.genderevaluation.net Gender Evaluation Methodology (GEM) 93. ^ Chant. S. 2008. The feminisation of poverty and the feminisation of anti-poverty programmes: Room for revision? Journal of development studies 44(2):165197. 94. ^http://yle.fi/uutiset/news/2010/08/ women_more_religious_than_men_ 1939513.html

95. ^ "The Male-Female Hologram," Ashok Vohra, Times of India, March 8, 2005, Page 9 [edit]Notations Gender Trouble: Feminism and the Subversion of Identity. Thinking Gender. New York & London: Routledge, 1990. [edit]Further reading

Chafetz, JS. Masculine/Feminine or Human? An Overview of the Sociology of Sex Roles. Itasca, Illinois: F. E. Peacock, 1974 (1st ed.), 1978 (2nd ed.). ISBN 0875812317. OCLC 43483 10. Lepowsky, Maria. Fruit of the Motherland: Gender in an Egalitarian Society. New York: Columbia University Press, 1993.ISBN 0231081200. OCLC 28183 522. Lerro, Bruce "Power in Eden: The Emergence of Gender Hierarchies in the Ancient World", 2005, Trafford Publishing . ISBN 1412021413. Lockheed, Marlaine. Gender and social exclusion. Education Policy series, Booklet N 12, Paris: IIEPUNESCO, 2010. IIEP Education Policy series . ISBN 9789280313437. [edit]External links

Look up gender in Wiktionary, the free dictionary.

Gender in Agriculture Sourcebook Children's Gender Beliefs WikEdGender Differences WikEdGender Inequities in the Classroom Gender Museum Gender in agriculture and rural development Gender evaluation methodology The Gender Society Gender Stereotypes Changes in People's Thoughts Transnational and transdisciplinary network on intersectionality for young scholars : www.intersectionality.org

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