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@asociologicalimagination
Whereas Gypsies know about Gorgio ideals of cleanliness, the Gorgios are not informed of the Gypsies' alternative ideas... One traveller woman said: "People say we're dirty. They don't see that we think they're dirty".
Judith Okely, The Traveller-Gypsies (1983)
It is often assumed that 'culture contact' brings change by a kind of contagion; the most technologically advanced economy and the dominant political group 'infecting' or rubbing off its culture on to the least technologically advanced and perhaps subordinate group.
Judith Okely, The Traveller-Gypsies (1983)
Imagine this: how would it look if a construction worker were to wear a dress to work and have red painted fingernails? Were you assuming the "construction worker" is male?
Sara L. Crawley, Lara J. Foley and Constance L. Shehan, Gendering Bodies (2007)
While most cis-gender people keep the same classification in all spaces, transgender people may be given different gender classifications by social actors depending on the type of interaction occurring in the space...To illustrate this point, Kye Allums, a trans-man who played college basketball on a woman’s team, has a social gender of “man” and a sports gender of “woman.” Within the criteria for trans-athletes, he can continue to play basketball with women as long as he does not take testosterone or have genital surgery (Thomas 2010), a modification that would change his sports gender from “woman” to “man.” Another way to conceptualize this point is to say that access to gender-integrated social spaces is determined by identity while access to gender-segregated spaces is mostly determined by biology.
Laurel Westbrook and Kristen Schilt, Doing Gender, Determining Gender: Transgender People, Gender Panics and the Maintenance of the Sex/Gender/Sexuality System (2014)
Although the existence of transgender and genderqueer people is seen as capable of "undoing gender" (Deutsch, 2007; Risman, 2009), the binaristic gender system tends to adapt to and re-absorb trans-people (Schilt and Westbrook, 2009; Westbrook, 2010). Rather than being undone, gender is constantly "redone".
Laurel Westbrook and Kristen Schilt, Doing Gender, Determining Gender: Transgender People, Gender Panics and the Maintenance of the Sex/Gender/Sexuality System (2014)
...suggesting that we've "just always done it that way" ignores our abilities to adapt and overlooks the massive change that has happened in human civilization since "caveman days".
Sara L. Crawley, Lara J. Foley and Constance L. Shehan, Gendering Bodies (2007)
When she looked up to tell me the total, the young cashier ran in to a problem with direct address. "Thank you, s...? m...?" She ceased to be able to finish the transaction. She couldn't even make change. She literally could not think, speak, or make another move. In other words, her inability to assign sex category (hence, gender) to me brought the entire transaction to a halt.
Sara L. Crawley, Gendering Bodies (2007)
Would you ever feel comfortable interacting with a person for whom you could not determine so-called biological sex (that is, for whom you could not assign a sex category)?
Sara L. Crawley, Gendering Bodies (2007)
...the depilated woman is attractive, smooth, clean and tidy, and feminine; the hairy woman is unattractive, stubbly, unclean and untidy, and masculine. Clearly the options ‘to depilate or not to depilate’ do not carry equal symbolic weight; constructed as dichotomous, hairlessness and hairiness are also contrastively valued, with hairlessness overwhelmingly understood in positive terms, and hairiness in negative ones.
Merran Toerien and Sue Wilkinson, Exploring the depilation norm: a qualitative questionnaire study of women’s body hair removal (2004)
As one participant put it: ‘it seems that anyone who sees my body hair (with very few exceptions) feels they have the right to tell me off or tell me to shave’ (P441).
Merran Toerien and Sue Wilkinson, Exploring the depilation norm: a qualitative questionnaire study of women's body hair removal (2004)
If women were the equals of men, men would no longer equal themselves. Why then should women resemble what men would have ceased to be? If we define men within a gender framework, they are first and foremost dominants with characteristics which enable them to remain dominants. To be like them would be also to be dominants, but this is a contradiction in terms....to be dominant one must have someone to dominate. One can no more conceive of a society where everyone is ‘dominant’ than of one where everyone is ‘richer.’
Christine Delphy, Rethinking sex and gender (1993)
...there is an acknowledgement that debilitating beliefs in the superiority of lighter-skinned black peoples are still prevalent, and that such beliefs feed in to a dislike of those considered to be 'too light to be black' on the grounds that they -especially black women, it seems- have an unfair advantage socially, economically and sexually.
Lola Young, How do we look? Unfixing the singular black (female) subject (2000)
The end of the essential black subject...entails a recognition that the central issues of race always appear historically in articulation, in a formation with other categories and divisions and are constantly crossed and recrossed by the categories of class, of gender and ethnicity.
Stuart Hall (1998)
We do not know what the values, individual personality traits, and culture of a nonhierarchical society would be like, and we have great difficulty in imagining it. But to imagine it we must think that it is possible. And it is possible.
Christine Delphy, Rethinking sex and gender (1993)
The second operation is admitting, even if it is contrary to the evidence of our senses, that something which exists, need not exist.
Christine Delphy, Rethinking sex and gender (1993)
Others explained that they would only consider ceasing to remove their hair if there were: ‘different societal attitudes. If there wasn’t an expectation that hair free meant feminine' (P463); ‘If you saw more women on TV etc. with hair on stomachs, legs, etc.’ (P413); ‘If every other woman didn't bother removing their hair' (P476); and if there were: ‘A better attitude to women with facial hair. Being able to grow my facial hair and to shape it as men do / and not be made to feel like a freak’ (P466).
Merran Toerien and Sue Wilkinson, Exploring the depilation norm: a qualitative questionnaire study of women's body hair removal (2004)
When we connect gender and sex, are we comparing something social with something natural, or are we comparing something social with something which is also social (in this case, the way a given society represents ‘biology’ to itself)?
Christine Delphy, Rethinking sex and gender (1993)