Fastentuch

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One of the main ideologies of religion, which Ninian Smart has pointed out, is that of the ethical, and legal dimension. Smart states, “the law which a tradition or subtradition incorporates into its fabric can be called the ethical dimension of religion” (Smart 18; 1998). History has proved how social customs, usually stemming from religious ideologies, tend to become laws, and govern social norms. When thinking about American society, society claims there is a separation between the Church, and the State: but, this is not true. With most presidential elections, society can see how a presidential candidate’s religious affiliations, or views on certain topics, such as abortion and others, are pertinent to the voter’s candidate choice. Although, this ethical and legal dimension may be the primary example to view religion and sexuality, most people neglect to view the other dimensions in which religion governs sexuality. more...

Source: thesociologicalcinema.com
Source: thesociologicalcinema.com

Do you remember your sex education during your youth? Did you even have sex education?

My school district (a local, public school district composing of four small townships) contracted out our sex education through Catholic Charities, which would come into health classes and teach “sex ed.” (Note: I am very conscientious of using quotations around my experience of “sex ed” because it wasn’t real sexual education, but rather, (heteronormative) abstinence only education.) We started having exposure to sex ed as early as sixth grade, but the “real” sex ed really started in eighth to ninth grade. Boys and girls were separated in two different rooms to talk about their own bodies separately, and would come together where they (at least in my interpretation) tried to scare us into submission.

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Sexuality is, still, something seen as taboo, and deemed not appropriate for everyday conversation. Society assumes men and women will marry, procreate, and in time, create their own family: where their children will repeat the process. However, people do not always adhere to the model: some will live within the “deviant” parts of society. There are people who identify as LGBTQ (Lesbian, Gay, Bisexual, and Transgender, Queer), SM (Sadomasochism), and many more. One identity, out of the plethora, that many people have problematized is the identity of SM. Those who participate in the SM scene proscribe SM as their primary identity. Previously, there has not much research done on the SM community: but, that has changed. more...

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In patriarchal societies, men tend to take advantage of their power, and privilege. This privilege comes so easily because it is invisible to them, which makes men blind to their control over society. Besides, the concept of privilege is based on its omnipresent invisibility. The affordances of privilege cost many people, more so women, relegation to the outliers of society, and nearly incapable of controlling power. At times, certain men have an inclination to enforce, and monopolize, on their power in the workplace; i.e. make sexual propositions, or sexual innuendos, at their female-identified coworkers. The majority of sexual harassment cases stem from the workplace, so what happens when these situations happen in the general public? Furthermore, what happens when sexual harassment, whether physical, or verbal, occur between those of the same gender?

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Coming_out_of_the_closet

 

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The concept of the “closet,” linguistically, served as the foundation, and means, to identify as a homosexual, or LGBTQ. Within her text, The Epistemology of the Closet, Kosofsky Sedgwick offers numerous ways to define the “closet.” However, there are two definitions pertinent to our understanding of the “closet.” The first definition of the “closet” is described as, “a room for privacy or retirement” (Kosofsky Sedgwick, 2008d: 65) and the second, more appealing, definition of the “closet” has an added word before it: “skeleton in the closet (or cupboard): a private or concealed trouble in one’s house or circumstances, ever present, and ever liable to come into view” (Kosofsky Sedgwick, 2008e: 65). To have something, or to be, in the “closet” points out something that is hidden or kept private from others, never to be discerned. It, also, points to a power relation, or antagonism, between sexualities, and sexuality known as knowledge. Currently, it is common for individuals of the LGBTQ community to ask one another if they are “out of the closet.” Yet, to ask someone if they are “out of the closet” is to pry into their secret: they are asked to elucidate, or bring to life, the sexual identity one feels they must hide and fear. more...

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Before the conquest of the colonies many non-Western, indigenous, societies did not believe in a heterosexual/homosexual binary. In lieu of this binary, many indigenous societies had some notion of a third category for a person’s sex: a man, or woman, who would dress as the opposite sex but sustained same-sex relationships. The indigenous populations viewed these same-sex relationships as something natural, not perverse. Conversely in Europe, the production of the homosexual was well underway with the coinage of the term in 1891. Many of the men in the imperial army were aware of their colleagues who had “those” tendencies: certain men that enjoyed having sex with other men. Yet once in the colonies, the soldiers met with indigenous men whom were willing to have relations with them. The soldiers believed it was a “situational” homosexuality, as coined by Aldrich. But how was the knowledge of a “situational” homosexuality produced? In the words of Bernard Cohn, this “situational” homosexuality came to be through investigative modalities. more...

Love_Hurts

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For the past few months, I heard much criticism, and trepidation, about the Fifty Shades of Grey series, and its first movie. The novel’s graphic scenes, the descriptive language, and the overtness of sexuality, or a specific sexuality, laden in the text have appalled many people. Why is that? I know the majority of my academic friends, as well as personal friends, will give me much flak about my attempts to theorize, and parse out the intricacies of “such” a novel; but I feel there many cultural undertones the novel deploys that people can learn, from the series. more...

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In an age where millennials are starting to take primacy in the visibility of political change and its climate, especially in regards to LGBTQ advancements, the older LGBTQ generations are realizing that soon enough the millennials will need to take command of their political positions. Many of the older LGBTQ generations have been trailblazers from the start of an era known as the long 1960’s: having been there at the Stonewall riots, to now holding office positions in politics and creating juridical changes. A common thought amongst many LGBTQ activists is once the United States passes Marriage Equality at the federal level, there is nothing left to fight for in regards to LGBTQ rights. I would beg to differ. Once juridical amendments and changes are made, the battle is to secure its practice and implementation. Furthermore, to secure such practices, the LGBTQ community at large needs to orchestrate as one. more...

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What is love? Does everyone understand love as how Merriam-Webster’s dictionary defines it? Starting from birth, everyone is taught to love: whether it is a family member, the family pet or a close friend. However, we are never socialized how to love an individual not related by kinship. Amorous love between two individuals is more like a trail and error process. Yet, American society would have one think falling in love is as easy as one, two, three: one only needs to watch a romantic movie. With the recent advancements of Marriage Equality, now extended to thirty-eight states, majority of LGBTQ individuals have adhered to a homonormative ideology. Homonormativity, as defined by Lisa Duggan, is, “…a politics that does not contest dominant heteronormative assumptions and institutions but upholds and sustains them while promising the possibility of a demobilized gay constituency and a privatized, depoliticized gay culture anchored in domesticity and consumption” (Duggan 2002). Is this what LGBTQ rights have resulted in, mimicry of heteronormative ideals that subjugate their everyday experiences? Is there only one specific way to love? more...

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In my last post I discussed the problems with juridical changes and practice in real life, problematized ubiquity amongst communities that are at odds with solidarity and posed questions about challenging privilege. Today’s post continues that conversation by asking how does one create change around ideologies? Those who work in the health and human services, who are educators and the like, know that change does not come just from juridical amendments. Change is only created through education and practice: not when certain laws are, finally, deemed as “unconstitutional.” more...