Getting Uncomfortable: A Look at How Old Ideas are Still Holding Us Back
Photo by Delia Giandeini on Unsplash
Gender differences (or lack thereof) are a hot topic these days, but we are a long way from equal rights and even further away from a genderless society. Western society is guided by a number of perceived differences between sexes. To think about it from an essentialist perspective, as cultural anthropologist Gayle Rubin noted, one could argue that those differences are biological and that the type of person we are is determined by our biological sex. She stated that sexual essentialism is “embedded in the folk wisdom of Western societies, which consider sex to be eternally unchanging, asocial, and transhistorical.” There is, however, a glut of evidence to argue that while sex may be biological, our gender and the expression of it are social constructs. The adherence to essentialist beliefs and the expression of them through the politicizing of women’s bodies is a heated debate today, but moreover, it is a significant hindrance to social progress. If we were to conceive of sexuality and gender as products of our society instead of biological imperatives, we might be better able to gain a more equitable social and political understanding. The problem is that our beliefs about gender are so deeply rooted in our society, they are practically invisible to us. The politicians deciding the fate of women and the scientists researching and applying their discoveries to women’s bodies are not only attempting to dictate the ways in which women can use their bodies but are also indirectly asserting that women do not have the right to decide for themselves. Women are simply not a part of the dialogue.
This is not necessarily malicious in intent, but the effects of it are deeply damaging. For all the talk about women’s rights, society seems locked in a merry-go-round of maintaining gender differences. In a chapter from Illuminating Social Life: Classical and Contemporary Theory Revisited, Judith Lorber and Patricia Yancey Martin note that the social construction of bodies not only leads to visible differences in men’s and women’s bodies but also consistently recreates a hierarchy of gender--a stratification system--in which men will always be seen as superior.” Lawmakers often argue that the decisions they make are to protect women and maintain their dignity, but the fallacy of that argument is reinforced by the lack of inclusion of women in the process. Furthermore, as long as the moral barometer used to make those judgments is based on age-old concepts of gender inequality, the decisions made can only maintain the status quo and will do little to encourage true equality.
Historically speaking, the medical field has also been an area that has allowed for institutions of power to articulate control over individual bodies. Science has long been a field dominated by patriarchal ideas and those ideas have both determined the direction that research takes (when seeking to define a scientific difference between the sexes) and has also served to normalize presumptions about human sexuality. So, the oversight and involvement of the state and large scientific corporations end up creating and reinforcing the beliefs of social hierarchy that they seek to dispel or define. Anthropologist and UC Berkeley Law professor, Khiara Bridges gave us an example when she discussed how the body produced by Medicaid is managed with the utmost scrutiny. Bridges cited ways in which the pregnant women who relied on Medicaid for prenatal care were repeatedly tested, sometimes multiple times, for diseases and conditions that privately insured women may only be tested for once if at all. The patients were screened for STDs, and yes, occasionally an STD was discovered, but in the absence of excessive screening, it would be impossible to know whether the likelihood of an STD was as common with privately insured patients. Says Bridges, “Women’s bodies behave as unruly when they are constantly measured, quantified, weighed, gauged, or otherwise assessed within a technology that speaks in terms of normal and abnormal.” So, instead of simply being cared for, the closely-watched pregnant body becomes suspect.
When the state supersedes its power and attempts to dictate how women use their bodies, it is not only a violation of human rights but also an impediment to social progress. The oppression of the female body is real. Classism, racism, homophobia, ableism, and transphobia are real. Facing the reality of these forms of oppression can make us deeply uncomfortable, but we have tools that can teach us to see and understand what is going on around us. We need each other to make real progress. Misogyny, racism, classism, and ableism are more comfortable to hold onto and not confront because they allow us to make quick decisions about who we are in relation to others, but they also block our way toward true equality. We must confront our failures if we are going to make any progress in our struggle toward equality. The truth is, we are all sometimes blind to our own privilege and easily capable of falling into the role of oppressor, even when arguing for equality. We need to get a little uncomfortable if we are ever going to be able to grow and learn. It is easy to talk about a need for societal and political changes but recognizing the need for change within ourselves is much, much harder. We must develop tactics to start these conversations in ways that allow that discomfort to turn--not to anger and defensiveness--but to vulnerability and openness. Communicating these ideas in a relatable way is key to that, I believe. When people start a conversation feeling wrong or confused, it is hard to soften that feeling into understanding. YouTube can be a great platform to inspire social change. We certainly saw that in the “It Gets Better” campaign. Like much of social media, YouTube provides a fantastic opportunity for learning and communicating ideas, but it is ultimately up to the consumer how they chose to use it and what they choose to watch. My studies throughout my education in gender identity and sexuality have been eye-opening and, at times, disheartening. I get angry. I feel hopeless. I write papers filled with frustration and abject horror. I write songs filled with bloody imagery of what it is like to be pulled in so many ways. Ultimately, my goal with each heartbreaking discovery and each new project is to develop a solid idea of who I am in my own body and to determine how I can stand as an ally and advocate for a better world.
