Masahiro Tabuki, from JCA Annual 5 (1984)
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@cinemvs
Masahiro Tabuki, from JCA Annual 5 (1984)
Shigeo Okamoto, 1985
This is a very brief thought bc I have to go to class but Iâve seen an increasing number of people online say that âsex is different from genderâ was a narrative that was forcibly imposed on trans discourse and never had any productive value, and I understand where theyâre coming from, but thatâs just not the case, either historically or theoretically. When a terf, for instance, says âsex and gender are the same thing,â what they mean by that is not what a trans person means by âsex and gender are the same thing,â and it is in fact only possible to get to the latter meaning of it through an analysis of the two individually, at a certain stage of which it becomes clear that they are articulations of the same concept but in the opposite way, that gender grounds sex instead of sex grounding gender.
if you ever get the time can you clarify what you mean by your last line here, that âthey are articulations off the same conceptâ and âgender grounds sex instead of [vice versa]â?
yeah!
So by âthe same conceptâ in that sentence, what I just meant was the proposition that when we speak of gender and sex we are speaking of one system structuring both âsocialâ and âbiological,â and not two separate ones.
The contention of the terf position is that there is one system, which is premised in the biological fact of âsexâ and to which the social manifestation (âgenderâ) is subsequent and directly related to. âGenderâ becomes nothing more than the fact of being sexed as a social subject. Recent terf rhetoric has identified itself as âgender-critical,â which does not dispute this but instead shows just how direct the relationship between biology and sociality is to them: the word âgenderâ can be discarded as conceptually extraneous because âsexâ to them already does all the work which âgenderâ might do. Itâs a reduction of both of them into one system, that of âsex.â
The intermediate step, to assert that âgenderâ and âsexâ are separate things, one referring strictly to the âfactâ of the body and the other referring to the way the social subject navigates the world, is motivated by the desire to rescue âgenderâ from a deterministic âsex.â By severing the mind and body, âsex and gender are differentâ discourse sought to make transgender existence defensible and theoretically possible by conceding the body, by granting that I might be biologically male, yes, but that doesnât mean that Iâm not a woman. This understanding of the relationship of âsexâ and âgenderâ is still wrong, but itâs wrong in a better and more productive direction than the previous position, and is I think a necessary stage in the theoretical journey to the next one.
The third stage is to look again at the relationship between âgenderâ and âsexâ after having removed the former from a directly subsequent position with regard to the latter, at which point it can be discovered that there is in fact an inextricable connection, that âgenderâ and âsexâ are manifestations of the same regime, but that that regime is social in origin and not biological. âBiological sexâ is not a natural category that gives rise to the social category of âgender,â it is in fact genderâs manufactured ground and is strictly regulated so as to appear to be a natural category; naturalized into the perception of the body so thoroughly that a great number of disparate individual traits which generally (but by no means universally) correlate are popularly imagined to be one totality. So while the systems of âgenderâ and âsexâ are in truth one, it is âsexâ that is produced by âgenderâ and not âgenderâ that is produced by âsex.â
um did yâall SEE david harbours apt....
Ancient Greek guy: *dreams*
Ancient Greek guy: oh SHITTTT Iâm an oracle?? Iâm a fucking oracle?? Oh shitttttt Iâm an oracle
If you look at the world and say âYes, there are enough homes for people, yes, there is enough food for people, but if we give it away for free they wonât have earned it and the economy will collapse.â Then you have chosen money (a constructed medium of exchange) over living beings who only want to continue living in peace and safety.
And I have no qualms telling you, that is the wrong choice, and you have been brainwashed by this destructive, exploitative system.
ahhhh, Iâm happy this one came back.
from 4.16th https://www.instagram.com/p/BkVK9T3AaGS
stop retreating into your rich inner world bro ur scaring the hoes
at the end of the day, when youâre on the floor with your head between your knees pulled to your chest, remember the comfort of the human body. a heart the goes over the lub and dub. skin turns gold in the evening sun. atlas palms. balloon lungs. eyelash kisses every time i blink. jointed arms reaching out, to hold a hand or pet a dog.
Audrey Hepburn on the set of SABRINA (1954).
bro stop glowing pink in the night youre scaring all the hoesÂ
Statue of an Amazon
The Canopus, Hadrianâs Villa
when beach house said âiâll take care of you, if you ask me to, iâll take care of you, thatâs true.â and when euripides wrote âiâll take care of you.â âitâs rotten work.â ânot to me. not if itâs you.â and mitski said âi will take good care of you, everything you feel is good.â and joni mitchell said âall i really want our love to do is to bring out the best in me, and in you, too, i want to talk to you, i want to shampoo you, i want to renew you again and again.â and
The New York Times âThe Return of Decadent â80s FlowersâÂ
Photography by Kyoko Hamada. Set Design by Beverley Hyde. Floral Arrangements by Brittany Asch