Tanaka Gwatiringa GWTTAN001 Harvard UCT Reference
Assignment 3 AFS1100S
It cannot be overstated how powerful the gender binary is in creating and maintaining traditional masculinities and femininities. Societies have historically categorised people as either male or female based on their perceived gender and assigned them specific duties, attitudes, and expectations. This binary structure has tremendously influenced how people experience and express their identities. Despite the strict limitations imposed by the gender binary, it is important to acknowledge that there are gender representations that challenge and subvert this limiting dichotomy. These representations go against conventional ideas of gender and promote a more inclusive and intersectional comprehension of this intricate social construct. This essay will examine how various representations, primarily intersexual ones, have pushed the boundaries of gender binary. A clear explanation of the binary and how it has created masculinities and femininities will be given to fully appreciate the disruptive potential of non-binary gender representations.
The binary is a system that imposes a rigid and fixed division between male and female based on sex assigned at birth. By doing this, it enforces a heteronormative order of society which recognizes that only a man and woman are considered to have a romantic and sexual relationship as this is what is considered ‘normal’. This system of categorising people as either male or female based on their perceived gender has been long established and can be seen using sex-segregated bathrooms established during the nineteenth century that excludes and marginalises transgender people who do not fit into the binary categories of male and female (Patel, 2017:3). Patel (2017:5) also stated that these sex-segregated bathrooms also have a negative impact on feminism as they are based on notions of pure womanhood and separate spheres, which reinforces the binary division between men and women.
Although sex-segregated bathrooms marginalise transgender individuals, Patel (2017:4) further asserted that white transgender persons experience different struggles and obstacles than black transgender people, demonstrating intersection of colour and gender. As a result, visual, verbal, physical, and spatial violence towards transgender people of colour in lavatory settings is influenced by gender, race, and class (Patel, 2017:4).
The way that the gender binary impacts how societies construct masculinities and femininities is one way to observe its consequences. The gender binary which is a social construct that divides individuals into two distinct categories-male and female-and assigns
gender. Men are privileged and given dominance in society throughout all spheres of life due to the gender binary (Morrell et al, 2012:13). Hegemonic masculinity, which sees men as having great power and oppressing women, has grown as a result of the gender binary. This dominance of masculinity has led to the marginalization and oppression of femininity and non-binary identities as it upholds violence and prejudice against femininities (Morrell et al, 2012:13).
The social and cultural standards, of the gender binary, created hegemonic masculinity, a dominant type of masculinity based that is on privilege, power, and oppression of femininities. For instance, some men have encouraged their male counterparts to abuse women and other men, as a way of dealing with emotions and negative feelings and avoid getting medical attention which illustrates the ways in which hegemonic masculinity has become a part of our culture and socialisation as these ways of life have become normalised.
Additionally, they also demonstrated their manliness through having various sexual partners and conquests. These norms have limited femininities, in terms of their agency and autonomy, increasing their dependence on men, and limiting their ability to negotiate safer sex or seek healthcare (Morrell et al,2012:23).
Hegemonic masculinity silences or lowers alternative masculinities that do not adhere to its norms and values in addition to oppressing femininities. In other words, hegemonic masculinity marginalises or excludes other types of masculinity that do not suit this ideal, positioning itself as the societal ideal of how men should behave and how "real men" do things. By creating a hierarchy of masculinities with hegemonic masculinity at the top and giving power and privilege to men who embrace it and claim it as their own, this process of marginalisation or exclusion is accomplished. The concept of hegemonic masculinity provides a way of explaining how a particular version of masculinity holds sway over others in each society (Morrell et al, 2012:20).
Morrell et al (2012:21) went on to say that there are three subcategories of hegemonic masculinity: white masculinity, African masculinity, and black masculinity. All of these had different effects on society, with whiteness reflected in the political and economic hegemony of the white ruling class, Africanness sustained by indigenous institutions, and blackness emerging in the context of urbanisation and the growth of geographically and culturally distinct African townships (Morrell et al, 2012:21).
Due to an intersection of masculinity in gender and colour, this demonstrates the varied and hotly contested types of masculinities in South Africa. As a result, the danger of death for men engaged in armed conflict, political repression, or criminal activity increased since these forms of masculinities were frequently linked to violence, militarism, and authoritarianism (Morrell et al,2012:21).
Although the gender binary has been firmly established in our cultures, it is crucial to acknowledge the rising visibility of gender representations that challenge this binary. These representations go against social conventions and provide a more liberal view of gender identity and expression. Recognising how gender overlaps with other social identities including race, religion, and sexuality is essential when analysing these representations so as to approach these issues from an intersectional lens. The gender binary restricts people's ability to express their identities and their inner selves. Since fixed gender roles are frequently required of people, those who do not fit neatly into these categories may experience feelings of alienation and gender dysphoria. Disconnect between one's self- identified gender and society's expectations can result in psychological anguish.
Hermaphrodites or intersex individuals are an example of people who do not fit the gender binary.
Intersexuality or hermaphroditism is the condition of individuals with physical features of both men and women, which challenges the natural and biological basis of sex and gender dimorphism (Lang et al, 2008:240). Intersexuality reveals the diversity and complexity of human sexuality and gender identity, which are influenced by both nature (hormones, genes) and nurture (socialization, culture) (Lang et al, 2008:241). intersexuality has been recognized by modern Western medicine as a medical condition, a disorder of sex development, requiring life-long medical treatment, with genital abnormalities being corrected by surgery to allow so-called normal sexual function. However, hormonal, or genetic defects have been neither sought nor identified (Lang et al, 2008:241). Therefore, most are not individuals with a disorder of sex development by medical definition.
Intersexuality and alternative genders are not only biological but also cultural phenomena that reflect different ways of dealing with human diversity and complexity. Different cultures and societies have different ways of dealing with gender variance and ambiguity and assign different gender roles and statuses to intersex individuals. Individuals living in a ‘neither-
determinant for the development of an individual’s gender role and/or gender status within a society (Lang et al, 2008:242).
The nadlehee in the Navajo culture, the hijra in India, the bissu priests in Indonesia, the shamans in Siberia, the sworn virgins in the Balkans, and the fa’afafine in Polynesia are examples of individuals who adopt the gender role of the other biological sex or a third gender role for different reasons influenced by factors such as religious, social, economic, and personal reasons (Lang et al, 2008:245).
The hijra in India are a caste of people who feel neither male nor female. They may be born with ambiguous genitalia, castrated, or cross-dress. Their gender role is influenced by their religious rites, their social status, and their sexual orientation. They are sometimes called a third sex or a third gender (Lang et al, 2008:244).
Polynesia has individuals who are biological males who behave and live as females, such as the fa’afafine in Samoa, the mahu in Tahiti, the pinapinaaine in Tuvalu, and the fakaleiti in Tonga. Their gender role is influenced by their feminine mannerisms, clothing, and occupations. They are sexually attracted to men but not considered homosexual. They are sometimes called a third gender or similar to a woman (Lang et al, 2008:247).
The power of the gender binary in constructing and reinforcing traditional notions of masculinity and femininity is undeniable. However, it is equally vital to recognize the representations of gender that disrupt and defy this binary. By acknowledging intersexuality and alternative gender, and the intersectionality of gender, oppressive norms can be challenged, which can lead inclusivity and equality. Embracing a more expansive understanding of gender not only benefits individuals but also fosters a more just and equitable society where everyone can authentically express themselves and thrive. Disrupting the binary is not just an act of defiance; it is an act of liberation and progress towards a more inclusive future.
References
Patel, Nigel. (2017). Violent cistems: Trans experiences of bathroom space. Agenda. 31. 51- 63. 10.1080/10130950.2017.1369717.
Morrell, Robert & Jewkes, Rachel & Lindegger, Graham. (2012). Hegemonic Masculinity/Masculinities in South Africa: Culture, Power, and Gender Politics. Men and Masculinities - MEN MASC. 15. 11-30. 10.1177/1097184X12438001.
Lang C, Kuhnle U. Intersexuality and alternative gender categories in non-Western cultures.
Horm Res. 2008;69(4):240-50. doi: 10.1159/000113025. Epub 2008 Jan 21. PMID:
18204272.
