Best 791 quotes in «gender quotes» category

This medical view of an ideal male who was insulated from pathogens was inextricably bound up with a parallel discourse about the maintenance of strong ego boundaries, a psychic investment in one’s bodily peripheries that effected a gradual closing (and, one might say, a closing off) of the male body, at once from the outer world of dangerous stimuli and from the inner world of threatening passions. Without a doubt, as Norbert Elias has shown, in the western world both men and women experienced a shift in their sense of personal boundaries during the early modern era where, amid changing social circumstances, rising thresholds of repugnance and shame were manifested among the upper-classes as a growing aversion to their own bodily functions and to the bodies of others. The changes wrought by new developments in table manners and etiquette were extended by the introduction of hygienic practices in the eighteenth and nineteenth centuries that endeavored to maximise the order and cleanliness of the social body while futher compartmentalising the bourgeois self as a discrete bodily unit.

This is why militarism is a feminist issue, why rape is an environmental issue, why environmental destruction is a peace issue. We will never dismantle misogyny as long as domination is eroticized. We will also never stop racism. Nor will we mount an effective resistance to fascism, which is the eroticization of domination and subordination–fascism is in essence a cult of masculinity. Those are all huge spin-outs from the same beginning. The result is torture, rape, genocide, and biocide.

t is generally recognized that women are better than men at languages, personal relations and multitasking, but less good at map-reading and spatial awareness. It is therefore not unreasonable to suppose that women might be less good at mathematics and physics. It is not politically correct to say such things....But it cannot be denied that there are differences between men and women. Of course, these are differences between the averages only. There are wide variations about the mean.

To be called a copy, to be called unreal, is thus one way in which one can be oppressed. But consider that it is more fundamental than that. For to be oppressed means that you already exist as a subject of some kind, you are there as the visible and oppressed other for the master subject as a possible or potential subject. But to be unreal is something else again. For to be oppressed one must first become intelligible. To find that one is fundamentally unintelligible (indeed, that the laws of culture and of language find one to be an impossibility) is to find that one has not yet achieved access to the human. It is to find oneself speaking only and always as if one were human, but with the sense that one is not. It is to find that one's language is hollow, and that no recognition is forthcoming because the norms by which recognition takes place are not in one's favour.

To Bette Davis, Gena Rowlands, Romy Schneider... To all actresses who have played actresses, to all women who act, to all men who act and become women, to all the people who want to be mothers. To my mother. - Dedication, Todo Sobre Mi Madre

Today, many of us are trying to understand just what male and female energies are, since we are calling old rigid stereotypes into questions. There is a risk of replacing such stereotypes with even more politically correct rigid stereotypes. The destructive aspect of the masculine has been emphasized in recent years, but both the feminine and the masculine have destructive sides. (The evil witch in fairy tales is an example of the destructive feminine.) Love is the ultimate nature of everything; it is not just the feminine that is loving. We tend to think of female energy as nurturing because it is undirected—it includes everything—but perhaps one could say that the feminine loves and nurtures in a being way, and the masculine does so in a doing way. We are each capable of loving in both ways.

Today, we live in a vastly different world. The person more qualified to lead is not the physically stronger person. It is the more intelligent, the more knowledgeable, the more creative, more innovative. And there are no hormones for those attributes. A man is as likely as a woman to be intelligent, innovative, creative. We have evolved. But our ideas of gender have not evolved very much.

Today’s widespread social disharmony in relation to gender is not inevitable for human society, although it is the inevitable product of thousands of years of systemic gender injustice across the globe. Because we have never known anything else, it is difficult impossible for us to imagine what life would be like if we had grown up in a society that was truly integrated and healthy in relation to gender and sexuality. The entire fabric of human society would be vastly different from what we know today.

To grow up, a man must stand apart not only from his mother but from his fellows. Human achievement, according to this perspective, is always to be measured in difference, who is the fastest, the most handsome, the richest. The quarrel between Achilles and Agamemnon highlights this way of looking at human achievement. Not only do the two men compete for the most honor, symbolized by possessions, but they see their contest as a zero-sum game. That is, they—and all the other warriors—assume that there is a finite amount of honor available, so that if one man gets more, then someone else gets less. Achilles, with his semidivine nature and abundant physical gifts, would seem to be an example of a man fully equipped for success in this system. And yet, Achilles does not prosper in the world of the poem. As he pursues honor and status among his fellows, he becomes more and more isolated, the price of distinction in a competitive society.

To understand women who look both ways requires hearing their stories, not just noting the sex of their current partner. And when you listen closely, it's apparent these women have learned something crucial in these relationships.

To limit the ways our daughters can legitimately function as stewards/rulers further devalues the image of God in them and continues the imbalance and distortion of God's plan.

To the contemporary feminist, sexual differences mean inequality, inequality means injustice, and injustice must be stamped out at all costs. And so, they have set about stamping out sexual differences at all costs.

TRINA: I'm tired of all the happy men who rule the world. Their smile, their smile's their pedigree. They smile, but not for me. I'd like the chance to hide In their world. I'm happy, but I'm not at ease with that whole world.

Transgenderism depends for its very existence on the idea that there is an ‘essence’ of gender, a psychology and pattern of behaviour, which is suited to persons with particular bodies and identities.This is the opposite of the feminist view, which is that the idea of gender is the foundation of the political system of male domination. ‘Gender’, in traditional patriarchal thinking, ascribes skirts, high heels and a love of unpaid domestic labour to those with female biology, and comfortable clothing, enterprise and initiative to those with male biology. In the practice of transgenderism, traditional gender is seen to lose its sense of direction and end up in the minds and bodies of persons with inappropriate body parts that need to be corrected. But without ‘gender’, transgenderism could not exist. From a critical, feminist point of view, when transgender rights are inscribed into law and adopted by institutions, they instantiate ideas that are harmful to women’s equality and give authority to outdated notions of essential differences between the sexes. Transgenderism is indeed transgressive, but of women’s rights rather than an oppressive social system.

Trans” may work well enough as shorthand, but the quickly developing mainstream narrative it evokes (“born in the wrong body,” necessitating an orthopedic pilgrimage between two fixed destinations) is useless for some—but partially, or even profoundly, useful for others? That for some, “transitioning” may mean leaving one gender entirely behind, while for others—like Harry, who is happy to identify as a butch on T—it doesn’t? I’m not on my way anywhere, Harry sometimes tells inquirers. How to explain, in a culture frantic for resolution, that sometimes the shit stays messy? I do not want the female gender that has been assigned to me at birth. Neither do I want the male gender that transsexual medicine can furnish and that the state will award me if I behave in the right way. I don’t want any of it. How to explain that for some, or for some at some times, this irresolution is OK—desirable, even (e.g., “gender hackers”)—whereas for others, or for others at some times, it stays a source of conflict or grief? How does one get across the fact that the best way to find out how people feel about their gender or their sexuality—or anything else, really—is to listen to what they tell you, and to try to treat them accordingly, without shellacking over their version of reality with yours?

Turnstall's view of what men could and couldn't do was sometimes odd. Our old parter Goodwin and I agreed that there was no manly or unwomanly, only what you chose to do.

Trying to take away someone’s language is usually the first step in trying to change them.

Unfortunately Women these days, complain A LOT about "wanting" to be equal to men, and insist that they "are" equal to men. However, when it comes to paying the check at the restaurant, paying for the wedding, or handling any other expenses, suddenly they forget the whole equality phenomenon. If you ask women why, they will just tell you that "I was with a MAN, a real man doesn't let a woman touch her purse, a real man takes care of his lady"... ((So they know the difference between a "Man" and a "Woman"... )) - Man spends, man takes responsibility, man has control... - Woman gets taken care of, women expects man to take responsibility, woman is under control! If you are a woman who "WANTS" to be equal to men, if you are a woman who wants to be "IN CONTROL" rather than being "UNDER CONTROL", start by being equal in doing the hard things first, don't let your boyfriend pay when you go out with him for a year or two, just like he did for you, don't let him pick you up at your home, drive everyday and pick him up to go out for a year or two, if you think it's so hard to do so, keep quite about it... you're not ready to be equal... You're just adequate enough to be taken care of... to be spent for...

Understanding rustled through me, soft as leaves. It wasn’t quite the same, but I’d often felt I didn’t fit inside the boundaries of the word girl. It reminded me of a country I could happily visit, but the longer I stayed, the more I knew I couldn’t live there all the time. There were moments when I sorely wished to be free of the confines of this body, the expectations it seemed to carry.

Victimhood gives us great moral superiority and entitles us to unquestioning sympathy while exempting us from examining any single one of our actions. A victim is utterly devoid of responsibility or blame. This of course leaves us vulnerable as we will carry on engaging in precisely the behaviour which provoked an unacceptable response.

Unsettling because it reveals some possible branch of evolution in which sex organs will no longer exist. The bots won’t need them, and perhaps without them, the entire concept of gender will disappear.

Until the sixteenth century, men—priests, academics, judges, merchants, princes, and many others—wore skirts, or robes. For men, the skirt was a 'sign of leisure and a symbol of dignity,' writes Quentin Bell. This is still true for men in high positions. After all, can you imagine the Pope, or Professor Dumbledore, wearing trousers? Have you ever seen a depiction of God wearing pants?

Usually when you see females in movies, they feel like they have these metallic structures around them, they are caged by male energy.

We became acutely aware of the profound healing that is needed in our species. We knew with conviction that what we were doing, as women and men together, was confronting the cultural dynamics that are killing us all- killing women and men, killing our children, killing the planet.

We are one at the root - we just part at the branch

We are the target, we are the oppressed, we are the front line, and while everyone else has shattered their political axes into impotent fragments, what more cohesive force is there than simply: women.

Walter Mignolo terms and articulates _critical cosmopolitanism, juxtaposing it with globalization, which is a process of "the homogeneity of the planet from above––economically, politically and culturally." Although _globalization from below_ is to counter _globalization from above_ from the experience and perspective of those who suffer from the consequences of _globalization from above_, cosmopolitanism differs, according to Mignolo, form these two types of globalization. Mignolo defines globalization as 'a set of designs to manage the world,' and cosmopolitanism as 'a set of projects toward planetary conviviality

We all ought to be like little children in the way we treat each other as human beings; quick to forgive, slow to offend, children are friends to each other irrespective of their gender, religion, and color.

We change our attitudes, our careers, our relationships. Even our age changes minute by minute. We change our politics, our moods, and our sexual preferences. We change our outlook, we change our minds, we change our sympathies. Yet when someone changes hir gender, we put hir on some television talk show. Well, here’s what I think: I think we all of us do change our genders. All the time. Maybe it’s not as dramatic as some tabloid headline screaming “She Was A He!” But we do, each of us, change our genders. In response to each interaction we have with a new or different person, we subtly shift the kind of man or woman, boy or girl, or whatever gender we’re being at the moment. We’re usually not the same kind of man or woman with our lover as we are with our boss or a parent. When we’re introduced for the first time to someone we find attractive, we shift into being a different kind of man or woman than we are with our childhood friends. We all change our genders.

We can't ignore right-wing demagogues who insist that the word of the doctor who proclaims a child's sex at birth somehow holds more sway over the reality of the body than the word of the person who inhabits it. - Gwendolyn Ann Smith

We can’t remain silent on gender rights and personal freedoms.

We could talk about the retraction of re-productive rights in North Carolina and Texas and Ohio, or we could conjure up a lot of statistics about domestic and sexual violence or women living in poverty. If the patriarchy is dead, the numbers have not gotten the memo.

We hate each other by race, color, tribe, wealth, gender etc because everyone wants to feel special and different than the other. I do not however have a solution on how people can stop having an ego that makes them specially superior than the other.

We had been with the men, we had let them do what they wanted. But they would never know the parts of ourselves we hid from them - they would never sense the lack or even know there was something more they should be looking for.

We have enough proof that, at least my generation does, that patriarchy and matriarchy are gender-less roles.

We minimize our anger, calling it frustration, impatience, exasperation, or irritation, words that don't convey the intrinsic social and public demand that 'anger' does. We learn to contain our selves: our voices, hair, clothes, and, most importantly, speech. Anger is usually about saying "no" in a world where women are conditioned to say almost anything but "no.

We make assumptions every day about other people's genders without ever seeing their birth certificates, their chromosomes, their genitals, their reproductive systems, their childhood socialization, or their legal sex. There is no such thing as a "real" gender - there is only the gender we experience ourselves as and the gender we perceive other to be.

We must be undone in order to do ourselves: we must be part of a larger social fabric of existence in order to create who we are.

We must pay attention to gender, but it is difficult to pay attention to gender all by itself…It emerges differently in women’s lives because it hooks onto other markers such as race, class, sexual orientation and age.

We're EQUAL - all genders, all shades.

We pledge ourselves to liberate all our people from the continuing bondage of poverty, deprivation, suffering, gender and other discrimination.

We need feminism because degrading phrases like "walk of shame" are commonplace in our social vocabulary, yet these are only applied to women; whereas men in the same situation are praised by their peers and seen as nothing more than " a guy who got lucky", by the rest of society.

We seem to assume that no one really wants to be a girl or a woman, and therefore some people, say female-bodied people, must be forced into these abject genders

We teach girls shame. Close your legs; cover yourself. We make them feel as though being born female, they're already guilty of something. And so, girls grow up to be women who silence themselves. They grow up to be women who cannot say what they truly think. And they grow up--and this is the worst thing we do to girls--they grow up to be women who have turned pretense into an art form.

We stand not as victims, but rather to bear witness to the gender injustices present in our lives and in our world as a whole.

What are you so angry about?" my mother had asked me the last time I had gone home to visit. Why aren't you more angry, I had wanted to ask her. But I couldn't talk to my mother that way. She understood that I did not want to live her life, to work as a waitress, until my toes curled in and my feet hurt all the time, to marry a man who would beat my children and treat me as if I had no right to object to object to anything he chose to do. She didn't want that life for me either. She wanted me happy and successful, to live unafraid among people who loved me, and to do things she had never been able to do and tell her all about them. So I told her, about the shelter, the magazine, readings and discussion groups. I told her about trying to write stories, though I hesitated to send send her all that I wrote. And there were far too many times when I would sit down to write my mama and stare at the paper unable to puzzle out how to explain how urgent and unimportant it was to change how women's lives were shaped. Not only that we should be paid equal money for equally difficult work, but that we should genuinely begin to think about what word we might choose to undertake, how we might live our daily lives. Why should I have to marry at all? Or explain myself if I chose to love a woman? Why could I not spend my hours writing stories instead of raising children or keeping house or working some deadly boring job just to cover the rent of an apartments where I was not safe anyway.

What all of this suggests is that we need a more complex understanding of identities. If we identify on the basis of race, class, sexuality, or gender alone we cannot make sense of the ways these identifications combine and change over time. The used-to-be-working class now professional woman, the woman of mixed racial parentage who appears white, the divorced mother who is now a lesbian, the former lesbian who is now straight, or the former lesbian who is now a man. Identities are always in motion; they are mobile (Ferguson, 1993). This is particularly the case for those who have been placed in identity categories that do not quite seem to fit; it is also true of many more of us, in varied ways. Just ask our current President, whose own origin story, of which he has spoken and written eloquently, is exceedingly complex. We need, I believe, a conception of identities that embraces this complexity, that takes into account temporality and also specificity.

We were there too, the other geeks and weird kids whose lives were hellish at school, who escaped into books and computers, who stayed up all night scanning obscure forums, looking for transcendence, dreaming of elsewhere. We were there too, but you didn’t see us, because we were girls. And the costs of being the geek were the same for us, right down to the sexual frustration, the yearning, the being laughed at, the loneliness. […] We had to fight the same battles you did, only harder, because we were women and we also had to fight sexism, some of it from you, and when we went looking for other weird kids to join our gang, we were told we weren’t ‘real geeks’ because we were girls.

What civilization has done to women’s bodies is no different than what it’s done to the earth, to children, to the sick, to the proletariat; in short, to everything that isn’t supposed to “talk,” and in general to whatever the knowledge-powers of government and management don’t want to hear, which is thus relegated to exclusion from all recognized activity, relegated to the role of a witness.

What do we find, here in America, in the field of 'politics?' We find first a party system which is the technical arrangement to carry on a fight. It is perfectly conceivable that a flourishing democratic government be carried on without any parties at all; public functionaries being elected on their merits, and each proposed measure judged on its merits; though this sounds impossible to the androcentric mind. 'There has never been a democracy without factions and parties!" is protested. There has never been a democracy, so far--only an androcracy.