Feminism is one of the great movements of the last 150 years, but to some philosophers it became part of the establishment and now aggressively defends its territory.                    

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Feminism is one of the great movements of the last 150 years, but to some philosophers it became part of the establishment and now aggressively defends its territory.

American professor Judith Butler argued in her seminal Gender Trouble (1990) that the creation of female identity through feminism came at a cost. The category of “women” is too broad and monolithic. We should instead be exploring identity itself.

American professor Judith Butler argued in her seminal Gender Trouble (1990) that the creation of female identity through feminism came at a cost. The category of “women” is too broad and monolithic. We should instead be exploring identity itself.                   

Butler witnessed an uncle and gay cousin force to leave home because of their sexuality, and then experienced troubles with her own family after coming out at the age of 16.

Butler witnessed an uncle and gay cousin force to leave home because of their sexuality, and then experienced troubles with her own family after coming out at the age of 16.                    

In a “violently policed” heterosexual world, she says, gender and sexuality choices are not simple matters of lifestyle, but can lead to loss of jobs, lovers and homes.

In a “violently policed” heterosexual world, she says, gender and sexuality choices are not simple matters of lifestyle, but can lead to loss of jobs, lovers and homes.                    

Butler found her spiritual home in the lesbian and gay community of California’s Bay Area. As a philosopher she has been driven to expose society’s false limits, “to make life possible, and to rethink the possible as such” so that people did not experience “a death within life”.

Butler found her spiritual home in the lesbian and gay community of California’s Bay Area. As a philosopher she has been driven to expose society’s false limits, “to make life possible, and to rethink the possible as such” so that people did not experience “a death within life”.                   

The surprise argument of Gender Trouble: Feminism and the Subversion of Identity, is that feminism has been an accomplice in creating a world of binary gender. Throughout history, men had sought to dominate by portraying the female as “Other”.

The surprise argument of Gender Trouble: Feminism and the Subversion of Identity, is that feminism has been an accomplice in creating a world of binary gender. Throughout history, men had sought to dominate by portraying the female as “Other”.                    

So it was understandable that to be emancipated women had to unite in solidarity. However in doing so, feminists avoided the larger discussion of gender and sexuality, and the possibility of a non-binary landscape in which individuals were persons first, gender second.

So it was understandable that to be emancipated women had to unite in solidarity. However in doing so, feminists avoided the larger discussion of gender and sexuality, and the possibility of a non-binary landscape in which individuals were persons first, gender second.                   

Butler’s questions: “how do non-normative sexual practices call into question the stability of gender as a category of analysis? How do certain sexual practices compel the question: what is a woman, what is a man?” And if I “turn gay”, why does this provoke terror in some people?

Butler’s questions: “how do non-normative sexual practices call into question the stability of gender as a category of analysis? How do certain sexual practices compel the question: what is a woman, what is a man?” And if I “turn gay”, why does this provoke terror in some people?                   

In examining in depth the edifice of “phallogocentrism and compulsory heterosexuality”, Butler sits in the tradition of Foucault and Nietzsche in providing a “genealogy” of power in relation to sex, gender and desire.

In examining in depth the edifice of “phallogocentrism and compulsory heterosexuality”, Butler sits in the tradition of Foucault and Nietzsche in providing a “genealogy” of power in relation to sex, gender and desire.                    

She takes Simone de Beauvoir as a starting point, and draws heavily on the “French theory” of Derrida, Claude Levi-Strauss, Julia Kristeva and Monique Wittig, and the psychoanalytic tradition of Sigmund Freud and Jacques Lacan.

She takes Simone de Beauvoir as a starting point, and draws heavily on the “French theory” of Derrida, Claude Levi-Strauss, Julia Kristeva and Monique Wittig, and the psychoanalytic tradition of Sigmund Freud and Jacques Lacan.                   

The problem with feminism

Despite its notoriously difficult prose and ponderous style, Gender Trouble is hugely influential because it challenged long-held and, in its author’s words, “oppressive” truths.

Despite its notoriously difficult prose and ponderous style, Gender Trouble is hugely influential because it challenged long-held and, in its author’s words, “oppressive” truths.                    @

“As I wrote it, I understood myself to be in an embattled and oppositional relation to certain forms of feminism, even as I understood the text to be part of feminism itself.”

“As I wrote it, I understood myself to be in an embattled and oppositional relation to certain forms of feminism, even as I understood the text to be part of feminism itself.”                   

“One is not born a woman, but rather becomes one” Simone de Beauvoir said in The Second Sex. A person is born female, but before long becomes a ‘girl’, a ‘lady’, a ‘mother’ - roles we have not chosen and which often reduce our potential.

“One is not born a woman, but rather becomes one” Simone de Beauvoir said in The Second Sex. A person is born female, but before long becomes a ‘girl’, a ‘lady’, a ‘mother’ - roles we have not chosen and which often reduce our potential.                    

Feminism sought political representation and better cultural recognition for women, but the new discourse (of which Butler was a part) questioned the category of “woman” altogether.

Feminism sought political representation and better cultural recognition for women, but the new discourse (of which Butler was a part) questioned the category of “woman” altogether.                    

Butler refers to Foucault’s idea that society creates categories in order to limit, prohibit, regulate, control and even ‘protect’ the humans that fall into those categories. The problem: the subjects of these categories start to see themselves fully in light of them.

Butler refers to Foucault’s idea that society creates categories in order to limit, prohibit, regulate, control and even ‘protect’ the humans that fall into those categories. The problem: the subjects of these categories start to see themselves fully in light of them.                   @

This means that it’s actually impossible to appeal to this power system to emancipate “women”. Emancipation may only come from questioning the whole system and its categories, including sex and gender.

This means that it’s actually impossible to appeal to this power system to emancipate “women”. Emancipation may only come from questioning the whole system and its categories, including sex and gender.                   @

For feminism to establish the idea of patriarchy, it needed all women to be "in the same boat". The problem with seeing things in binary gender terms is that it fails to account for many other facts that about an individual i.e class, race, wealth, ethnicity.

For feminism to establish the idea of patriarchy, it needed all women to be "in the same boat". The problem with seeing things in binary gender terms is that it fails to account for many other facts that about an individual i.e class, race, wealth, ethnicity.                   @

Any one of these identities may be more significant to our chances and recognition than simply being a woman. Politics, language and law require stable identities and subjects, and by conforming to that feminism becomes part of the problem.

Any one of these identities may be more significant to our chances and recognition than simply being a woman. Politics, language and law require stable identities and subjects, and by conforming to that feminism becomes part of the problem.                    

By putting biological ‘woman’ on a pedestal, feminism unwittingly preserves and buttresses existing gender power relations. The radical thing is not to pursue “women’s rights”, it is to go back a step and demand a world that is “pregendered”.

By putting biological ‘woman’ on a pedestal, feminism unwittingly preserves and buttresses existing gender power relations. The radical thing is not to pursue “women’s rights”, it is to go back a step and demand a world that is “pregendered”.                   @

If gender is a “performative accomplishment” played out in the social sphere, Butler argues, this negates the whole idea of a permanent gender identity founded in the physical. I am who I psychologically choose to be. I own my self.

If gender is a “performative accomplishment” played out in the social sphere, Butler argues, this negates the whole idea of a permanent gender identity founded in the physical. I am who I psychologically choose to be. I own my self.                   

Gender as human potential

Butler’s take on lesbianism is that, precisely because it challenges society’s established language, it is a model for a world in which sex and gender are no longer fixed. “Lesbian” could even be considered a third gender.

Butler’s take on lesbianism is that, precisely because it challenges society’s established language, it is a model for a world in which sex and gender are no longer fixed. “Lesbian” could even be considered a third gender.                    

After all, it “radically problematizes both sex and gender”, going against our system of compulsory sexuality and divorcing anatomical sex from reproduction.

After all, it “radically problematizes both sex and gender”, going against our system of compulsory sexuality and divorcing anatomical sex from reproduction.                   

In Foucault’s introduction to the journals of ‘hermaphrodite’ Herculine Barbin, he describes Herculine’s experience as a “a world of pleasures in which the grins hang about without the cat”.

In Foucault’s introduction to the journals of ‘hermaphrodite’ Herculine Barbin, he describes Herculine’s experience as a “a world of pleasures in which the grins hang about without the cat”.                    

In this world, there can be a multiplicity of pleasures and identities, and you are not pinned down to the gravity of subject i.e. male or female, man or woman.

In this world, there can be a multiplicity of pleasures and identities, and you are not pinned down to the gravity of subject i.e. male or female, man or woman.                    

But this is an overoptimistic view of Barbin’s predicament, Butler says. Forced by authorities to have a clear gender and live as a man, in the end she was defeated by the law and its gender fixity, and committed suicide.

But this is an overoptimistic view of Barbin’s predicament, Butler says. Forced by authorities to have a clear gender and live as a man, in the end she was defeated by the law and its gender fixity, and committed suicide.                    

Butler also delves into molecular cell biology, a discipline which historically has assumed binary differences. The language of biology is not in fact neutral, and should be seen as part of its larger cultural context.

Butler also delves into molecular cell biology, a discipline which historically has assumed binary differences. The language of biology is not in fact neutral, and should be seen as part of its larger cultural context.                    

For instance, biology takes external genitalia to be the definitive ‘sign’ of sex, but in males where genitalia is underdeveloped, should we be assuming that they are ‘men’? Or that females with ovaries but more testosterone can neatly be classified as ‘women’?

For instance, biology takes external genitalia to be the definitive ‘sign’ of sex, but in males where genitalia is underdeveloped, should we be assuming that they are ‘men’? Or that females with ovaries but more testosterone can neatly be classified as ‘women’?                    

“The category of sex belongs to a system of compulsory heterosexuality”, Butler says, “that clearly operates through a system of compulsory sexual reproduction.” She also disputes the “radical disjunction” between heterosexuality and homosexuality.

“The category of sex belongs to a system of compulsory heterosexuality”, Butler says, “that clearly operates through a system of compulsory sexual reproduction.” She also disputes the “radical disjunction” between heterosexuality and homosexuality.                    

There are aspects of the homosexual within conventional hetero relations, and of course within gay relationships, people are always appropriating conventional gender roles e.g. ‘she’ for gay men, e.g. lesbian women who like ‘male’ or ‘butch’ women, or ‘girl’ or ‘femme’ women.

There are aspects of the homosexual within conventional hetero relations, and of course within gay relationships, people are always appropriating conventional gender roles e.g. ‘she’ for gay men, e.g. lesbian women who like ‘male’ or ‘butch’ women, or ‘girl’ or ‘femme’ women.                    @

This fact clearly “robs compulsory heterosexuality of its claims of naturalness and originality”, Butler says. Indeed, whenever you hear someone appealing to get back to the ‘naturalness’ of gender roles, it is inherently political.

This fact clearly “robs compulsory heterosexuality of its claims of naturalness and originality”, Butler says. Indeed, whenever you hear someone appealing to get back to the ‘naturalness’ of gender roles, it is inherently political.                    

We're performative beings

Drag is amusing precisely because we see that the original sex and gender designations which are being parodied were a bit forced and fake to begin with; they are just roles to fit in. Drag denaturalises sex and gender, making the ground they sit upon quite shaky.

Drag is amusing precisely because we see that the original sex and gender designations which are being parodied were a bit forced and fake to begin with; they are just roles to fit in. Drag denaturalises sex and gender, making the ground they sit upon quite shaky.                    

In this sense, drag is the ‘real’, not the parody. “The body is not a ‘being,’” Butler says, “but a variable boundary, a surface whose permeability is politically regulated”.

In this sense, drag is the ‘real’, not the parody. “The body is not a ‘being,’” Butler says, “but a variable boundary, a surface whose permeability is politically regulated”.                    

This echoes Foucault’s idea that the body is the thing on which culture is inscribed. The point about drag and gendered bodies generally, is that they are “styles of the flesh”. We live in a social theatre in which the body itself becomes performative.

This echoes Foucault’s idea that the body is the thing on which culture is inscribed. The point about drag and gendered bodies generally, is that they are “styles of the flesh”. We live in a social theatre in which the body itself becomes performative.                   

De Beauvoir’s big idea was that one is born a sex but becomes a gender. But by separating sex and gender, she did not entertain the possibility that:

De Beauvoir’s big idea was that one is born a sex but becomes a gender. But by separating sex and gender, she did not entertain the possibility that:                   

a) sex itself is not so immutable, and could be more of a political/cultural creation; b) the gender you ‘take on’ may not be the logical complement to its sex; and c) there may be a multiplicity of genders, adopted at different times and for different reasons.

a) sex itself is not so immutable, and could be more of a political/cultural creation; b) the gender you ‘take on’ may not be the logical complement to its sex; and c) there may be a multiplicity of genders, adopted at different times and for different reasons.                    

The contingent, probabilistic, in-flux nature of gender is fully in line with the findings of quantum physics about how the world actually is, compared to the fixity of how we thought it was. It is also consistent with many Eastern teachings about the myth of a solid self.

The contingent, probabilistic, in-flux nature of gender is fully in line with the findings of quantum physics about how the world actually is, compared to the fixity of how we thought it was. It is also consistent with many Eastern teachings about the myth of a solid self.                    

Early feminist philosophers such as de Beauvoir assumed there is always an ‘I’, but Butler’s argument is that “there need not be a “doer behind the deed,” but that the “doer” is variably constructed in and through the deed.”

Early feminist philosophers such as de Beauvoir assumed there is always an ‘I’, but Butler’s argument is that “there need not be a “doer behind the deed,” but that the “doer” is variably constructed in and through the deed.”                    

Philosophers know that existing language categories create our reality, which is why they are so obsessed with being more explicit and/or creative about our terms and categories, even denying all of them and making new ones.

Philosophers know that existing language categories create our reality, which is why they are so obsessed with being more explicit and/or creative about our terms and categories, even denying all of them and making new ones.                    

For Butler, traditional feminism pigeonholes and constrains the very people it hoped to liberate. There are many kinds of identity and gender that exist already that are just not allowed to be recognized, and which feminism finds awkward to categorise and encompass.

For Butler, traditional feminism pigeonholes and constrains the very people it hoped to liberate. There are many kinds of identity and gender that exist already that are just not allowed to be recognized, and which feminism finds awkward to categorise and encompass.                    

Bottom line: Butler’s essential argument is that defining persons by gender categories is an act of political force. If gender becomes performative rather than fixed, people are liberated: “a new configuration of politic would surely emerge from the ruins of the old”.

Bottom line: Butler’s essential argument is that defining persons by gender categories is an act of political force. If gender becomes performative rather than fixed, people are liberated: “a new configuration of politic would surely emerge from the ruins of the old”.                   @

It's all fluid anyway

Gender Trouble: Feminism and the Subversion of Identity

Gender Trouble: Judith Butler’s seminal work in 40 points

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