Home » Posts tagged 'femininity'
Tag Archives: femininity
With the start of Women’s, Womyn‘s, and Womanist Herstory Month this past Friday, I have been wondering what more I can do to challenge sexism — including my own. As I have noted in previous posts, I have an evolving awareness that my own disadvantaged social location as a brown queer man does not make me immune to sexism, nor any other system of oppression.
One important task of my anti-sexist advocacy is to become aware of the ways in which I am privileged as a man. I know this to be a particular challenge for queer men because of our awareness that we are disadvantaged among men. So, I was disappointed to find little beyond a few personal reflections from feminist-identified gay men to guide me and other queer men to understand and appropriately fight sexism. The Guy’s Guide to Feminism seems like a good start, but I find it useful to engage gay men from their unique relationships with sexism, women, and male privilege.
Feminism For Gay Men 101
Though I am just at the beginning of a lifelong journey to understanding sexism and my own male privilege, here are a few lessons I would like to impart to my fellow gay men:
- We are men. We hold male privilege. Period.
- Yes, number 1 is true despite our sexual orientation and despite our gender expression (no matter how feminine, androgynous, or queer). Though gay masculinity is devalued relative to hegemonic masculinity (i.e., white heterosexual middle-class able-bodied young/middle-age masculinity), it is still privileged over all femininities.
- Systems of oppression are linked including — particularly relevant to this discussion — sexism, heterosexism, and cissexism. As such, our liberation is tied to the liberation of ciswomen and trans* people.
- While number 3 is true, we are not immune to sexist attitudes and behaviors. And, most importantly, being gay does not make us anti-sexist. Our marginalized status among men may make it easier to understand sexist oppression, but it does does not preclude us from it. Just like heterosexual cisgender men who engage in anti-sexist activism, we must be active in challenging the prejudice, discrimination, and violence against women, and to keep our male privilege in check (i.e., give it up or use it for good).
- Though we generally are not sexually attracted to women, we are just as capable of sexually harassing or assaulting women. The root of sexual violence is power, not sexual attraction. I must point out here that too many of us have sexually harassed or assaulted women and naively excused the behavior as innocent because we are gay. Sexual violence by any perpetrator is wrong. But, that of gay men has the added element of placing our women friends and allies in the difficult position of questioning whether to feel violated or upset.
- Related to number 5, we must stop treating the women in our lives as objects or accessories. Yes, many heterosexual women are guilty of doing this to us — the gay BFF, every girl’s must have! — which is also wrong. Friendships that exist because of her gender or your sexual orientation are forms of exotification.
- Attraction to male-bodied individuals, men, and masculinity must be stripped of the presumed aversion to female-bodied individuals, women, and femininity. We need not be repulsed by female bodies just because we are not sexually attracted to (cis)women. Even when joking, this is no less problematic than (cisgender) heterosexuals who proclaim to be repulsed by people of their same sex.
- Certain aspects of gay men’s culture that promote pride and empowerment among us come at the expense of women’s empowerment. To call a fellow gay man “bitch,” “cunt,” and, more commonly in the drag scene, “fish,” is to use a term that derogates women. Though they may be positive in intent and meaning, these are not instances of reclaiming pejorative terms used against us: self-identifying as queer is; “servin’ up fish!” isn’t. Just think how outraged we would be if women decided to adopt “faggot” as a term of endearment among themselves.
- Our queer, bisexual, and lesbian sisters are oppressed by heterosexism and sexism. We, as LGBT and queer people, will not be fully liberated by addressing homophobia and heterosexism alone.
- Related to number 9, we must recognize that LBQ women are often subject to our sexist prejudice and behavior, ranging from anti-lesbian jokes to outright exclusion (often disguised as innocently bonding with other gay men or even the product of our exclusive attraction to men).
- The way that we devalue femininity among ourselves is another arm of sexism. The “no femmes” sentiment, aptly called femmephobia, is nothing more than the hatred of femininity, which is associated with women. Beyond eliminating this silly prejudice in our anti-sexist efforts, we do ourselves the favor of freeing the constraints on how we can behave and express our gender.
- We owe it — yes, we owe it — to the ciswomen and trans* people who have fought against the injustices we face to fight against those they face. Even when kept at the periphery or outright excluded, transpeople have fought for equal rights and status for lesbian, gay, and bisexual people. Many lesbian and bisexual women served as caregivers to gay and bisexual men with HIV/AIDS during the 1980s and 1990s, while also fighting along side those who worked for better HIV/AIDS health care. Feminists of all walks of life have advocated for our protection from prejudice, discrimination, and violence, seeing it as important in (and linked to) activism against sexist discrimination and violence against women.
We owe it to our ciswomen and trans* friends and allies — and ourselves — to be better feminists.
I won’t lie – I pride myself on my pro-feminist ideology, further extended and nuanced through a black queer lens through which to view the world. I spend a considerable amount of time agonizing over the privileges that have been bestowed upon me because of what is assumed to be between my legs and its extension into my self-presentation to the world. I am aware that, even with a genderqueer identity, my masculine gender expression, especially in terms of clothing and name, grants me an indefinite number of conveniences, leg-ups, head-starts, and other forms of unfairly distributed advantages that are denied to women and transpeople. But, no matter how hard I work to recognize and reject my male privilege, there will always be a block of privileges that are unknown to or unseen by me; hence, this is how privilege sustains itself – it is invisible to its beneficiaries, even those who fight to challenge inequality.
Again, another admission: I wish I could dress and behave in ways that more accurately express my genderqueer identity. But, I’m both too comfortable in boys’ clothing and too afraid/unmotivated to deal with the expected harassment, violence, outcasting, and discrimination that I would face if I were to stop dressing in masculine clothing. So, dressing in feminine or androgynous attire for Halloween is the next best thing. This year, I donned a feminized and sexualized army uniform. I supplemented the costume with my own blonde wig, leopard print bra (that I stuffed for additional bust), fishnet stockings, and men’s combat boots.
My goal was not to pass as a woman, so I didn’t shave my facial hair, legs, or chest – and all of these areas were exposed. If anything, I wanted to be a sexy expression of both masculinity (i.e., hair, boots, and failure to feminize my voice or behavior) and femininity. I would say that the numerous compliments from friends indicated a success!
But, from others at the local gay bar I attended for Halloween fun and dancing, I found that complimenting was not limited to pleasant appraisals of my outfit. In fact, the first two people that approached me decided to grab my breasts in order to measure their authenticity – both were men dressed as drag queens. Then came the man dress as a mail carrier who insisted on giving me a chance to select a free drink from his bag of random goodies. (To his disappointment, I pulled a note that said “happy Halloween!”, the same note I pulled a second time later. Eventually, he just pressed to buy me a drink and I caved so he’d leave me alone.)
Then, there was the heavily intoxicated woman, whose costume wasn’t much more than a ball gown, who decided to give me what seemed to be a mammogram because she was so fascinated by my breasts. (As an overweight male, yes, I have breasts, but I stuffed with a couple pairs of underwear in a way that pushed up the real breasts to achieve an authentic busty look.) There were long, shameless stares; an attempt to see if I had “tucked” my penis; a few anonymous grabs of my butt; two “motor boats” (essentially vibrating one’s head between a woman’s breasts); an attempted kiss by the cowboy friend of the mail carrier, to whom I was introduced as the mail carrier’s boyfriend; and a bit of following during the night (mainly by the cowboy and mail carrier).
I do not attempt here to suggest that I now know what it’s like to be a woman. This experience was limited to a few hours, which were otherwise fun. Most of my “admirers” were men, though there were a few drag queens, one drag king, and one woman. And, this happening in a gay bar rather than a predominantly-heterosexual bar makes this experience somewhat qualitatively different than a night a woman might experience. But, this experience, brought on my by appearance, is one that I do not otherwise have access to. Even if different, I was able to gain some insight into what it’s like to be stared at, felt up, given “free” drinks under the implicit expectation of sex in return, and followed. I could see that others, even if in masculine attire, who bore some skin were often the target of aggressive, sexual attention. In that women face greater pressure to wear very revealing clothing, this skin-as-invitation-for-harassment experience is faced to an enormously greater degree by women than by men.
And, I am certain that any complaints I would make about being harassed would be rebuked with, “well, what did you expect, coming dressed like that?” At one point, I felt it was implied when I did complain. I am well aware of the victim-blaming that is practiced when women are victimized by sexual assault, rape, and intimate partner violence, but I had no idea that victim-blaming was so pervasive, that to bare one’s skin is read as an explicit, intentional invitation to be gawked at, fondled, and propositioned. The double-bind is ever-apparent: wear sexy, revealing clothing in order to get attention, be desirable, and not to be dismissed as an inauthentic or unsuccessful woman; but, then, when you do bare some skin, be aware that you are essentially “asking for” any and everything that comes your way.
Back To Life, Back To Reality?
We now return you to your regularly scheduled programming. The drag is off and I’m back to my usual genderqueer-identified and masculine-expression self. Though inappropriate touching, staring, and commenting are always a possibility, the rate at which I experienced them last night will never be seen again unless I re-transform into my sexy GI Beyonce self. But, this unintended breaching experiment’s results will not disappear. I am debating, today, about whether to address this new found awareness of gendered sexual harassment and assault in my lecture tomorrow on sexual assault and rape. But, my fear is that my male privilege allows for me to speak openly about a one-time experience, while women and transpeople experience sexual assault and harassment, or at least the threat of it, on a daily basis. In some ways, I resign myself to capitalizing on the privileges I cannot avoid by speaking out against injustices that are otherwise dismissed as a woman’s issue, or a play of the “race card”, or cry-baby complaints.
In any event, even if my Halloween experience does nothing to help others become more aware of the rape-encouraging culture we live in and gendered violence more broadly, I find comfort in the eye-opening of at least one person: myself.
Note: this was originally published on Kinsey Confidential.
Caster Semenya crossed the finish line at World Track and Field Championships in Germany in mid-August winning the gold medal with ease. That same day, the International Association of Athletics Federation announced plans to verify that Semenya is actually female.
Sex And Athletics
International athletic events, including the World Olympics, have a long history of hosting separate events for women and men — at least when women have been allowed to compete. With the segregation of athletes by sex, there has also been a history of testing athletes to ensure that they are the sex that they say they are, particularly women. With respect to women athletes, the primary concern is an unfair advantage, whether it be a man disguised as a woman or a woman who is considered to be more masculine than average. Underlying this concern is the assumption that masculinity equals athleticism, and, since women are thought of as feminine, they should be worse at sports than men.
“Gender Verification Test”
International Association of Athletics Federation, in its announcement to verify that Semenya is actually female, noted that their concern is not about cheating, but is a medical concern. In the past, verifying whether athletes were male or female was simply a matter of looking at their bodies, especially their genitals. With advancing technology, the verification test moved to testing athletes’ saliva to analyze their chromosomes. This form of testing was later found to be unreliable, and now a host of tests are used to verify athletes’ sex, including a tests by gynecologists, endocrinologists, psychologists, internal medical experts, and “gender experts.” Like some athletes in the past, since Semenya was declared intersexed (having ambiguous sex characteristics, whether in terms of hormones, chromosomes, or anatomy), she might lose her gold medal.
The Irony Verifying “Gender”
The sheer number and diversity of tests indicates how complex sex and gender are. The test is said to be verifying athletes’ gender, yet it analyzes both sex characteristics and how they feel and think about themselves with respect to gender. Further, even having to verify their gender highlights how gender is not a natural, but rather a social concept. The fact that women are competing in athletic events and meeting and surpassing the achievements of male athletes is a clear sign that gender is not natural and clearly changes over time. A move to do away with such tests would allow for the inclusion of intersexed and transgender athletes, and quite possibly move away from the segregation of athletes by gender.