gender studies

PURPOSE:

 

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The purpose of this discussion post is to apply what you’ve learned about how power is distributed through socially constructed identities.  The hope is that in completing this discussion you will be able to identify examples of socially constructed ideas that are related to privilege and power. In reading and re-imagining Gloria Steinem’s If Men Could Menstruate you will demonstrate critical thinking skills, imagination and creativity and practice writing skills. 

 

SKILLS: This assignment allows you to practice critical thinking and analysis skills, which are essential for your success in this course, as a college student, and engaged citizen beyond the classroom.  The following skills will be needed to successfully complete this assignment

 

· Identify, summarize, and understand the concepts and arguments presented in the Steinem reading, If Men Could Menstruate

· Identify a different situation, concept, or identity that is associated with socially constructed ideas of power and privilege

· Develop your own “political fantasy” to share with classmates

· Read and comment on each others’ political fantasies.

 

KNOWLEDGE: This assignment will help you to become familiar with the concept of social construction and how power is distributed among privileged identities. Students will gain an understanding of the diverse range of people’s experiences, including the specific ways that factors such as gender, race, ethnicity, sexual orientation, nationality and class background intersect with one another to shape these experiences.

TASK: For this assignment, you will do the following:

· At the heart of the Steinem piece is the following quote, “In short, the characteristics of the powerful, whatever they may be, are thought to be better than the characteristics of the powerless—and logic has nothing to do with it.” Use this quote as the guide for how to write your own political fantasy.

· Write a brief (500 – 750 words) discussion post that is inspired by the reading If Men Could Menstruate. For this Discussion you will identify a concept, practice, or policy this is built around the social construction of one group’s identity.  Similar to the Steinem piece, you will have to identify what the assumptions are of the group who holds less power and imagine what would happen if that characteristic was a part of the group who holds more power. An example could be to imagine if men could give birth, or if heterosexual people were asked how they knew they were heterosexual.  You will then describe how that concept would become appropriated or understood as source of pride, strength, or justification of their social position.

If Men Could Menstruate

By Gloria Steinem, Ms. Magazine, October 1978

A white minority of the world has spent centuries conning us into thinking that a white skin makes
people superior—even though the only thing it really does is make them more subject to ultraviolet rays
and to wrinkles. Male human beings have built whole cultures around the idea that penis-envy is
“natural” to women—though having such an unprotected organ might be said to make men vulnerable,
and the power to give birth makes womb-envy at least as logical.

In short, the characteristics of the powerful, whatever they may be, are thought to be better than the
characteristics of the powerless—and logic has nothing to do with it.

What would happen, for instance, if suddenly, magically, men could menstruate and women could not?

The answer is clear—menstruation would become an enviable, boast-worthy, masculine event:

Men would brag about how long and how much.

Boys would mark the onset of menses, that longed-for proof of manhood, with religious ritual and stag
parties.

Congress would fund a National Institute of Dysmenorrhea to help stamp out monthly discomforts.

Sanitary supplies would be federally funded and free. (Of course, some men would still pay for the
prestige of commercial brands such as John Wayne Tampons, Muhammad Ali’s Rope-a-dope Pads,
Joe Namath Jock Shields—“For Those Light Bachelor Days,” and Robert “Baretta” Blake Maxi-Pads.)

Military men, right-wing politicians, and religious fundamentalists would cite menstruation (“men-
struation”) as proof that only men could serve in the Army (“you have to give blood to take blood”),
occupy political office (“can women be aggressive without that steadfast cycle governed by the planet
Mars?”), be priest and ministers (“how could a woman give her blood for our sins?”) or rabbis (“without
the monthly loss of impurities, women remain unclean”).

Male radicals, left-wing politicians, mystics, however, would insist that women are equal, just different,
and that any woman could enter their ranks if she were willing to self-inflict a major wound every month
(“you MUST give blood for the revolution”), recognize the preeminence of menstrual issues, or
subordinate her selfness to all men in their Cycle of Enlightenment. Street guys would brag (“I’m a three
pad man”) or answer praise from a buddy (“Man, you lookin‘ good!”) by giving fives and saying, “Yeah,
man, I’m on the rag!” TV shows would treat the subject at length. (“Happy Days”: Richie and Potsie try
to convince Fonzie that he is still “The Fonz,” though he has missed two periods in a row.) So would
newspapers. (SHARK SCARE THREATENS MENSTRUATING MEN. JUDGE CITES MONTHLY
STRESS IN PARDONING RAPIST.) And movies. (Newman and Redford in “Blood Brothers”!)

Men would convince women that intercourse was more pleasurable at “that time of the month.”
Lesbians would be said to fear blood and therefore life itself—though probably only because they
needed a good menstruating man.

Of course, male intellectuals would offer the most moral and logical arguments. How could a woman
master any discipline that demanded a sense of time, space, mathematics, or measurement, for
instance, without that in-built gift for measuring the cycles of the moon and planets—and thus for
measuring anything at all? In the rarefied fields of philosophy and religion, could women compensate
for missing the rhythm of the universe? Or for their lack of symbolic death-and-resurrection every
month?

Liberal males in every field would try to be kind: the fact that “these people” have no gift for measuring
life or connecting to the universe, the liberals would explain, should be punishment enough.

And how would women be trained to react? One can imagine traditional women agreeing to all
arguments with a staunch and smiling masochism. (“The ERA would force housewives to wound
themselves every month”: Phyllis Schlafly. “Your husband’s blood is as sacred as that of Jesus – and so
sexy, too!” Marabel Morgan.) Reformers and Queen Bees would try to imitate men, and pretend to have
a monthly cycle. All feminists would explain endlessly that men, too, needed to be liberated from the
false idea of Martian aggressiveness, just as women needed to escape the bonds of menses envy.
Radical feminists would add that the oppression of the nonmenstrual was the pattern for all other
oppressions (“Vampires were our first freedom fighters!”) Cultural feminists would develop a bloodless
imagery in art and literature. Socialist feminists would insist that only under capitalism would men be
able to monopolize menstrual blood . . . .

In fact, if men could menstruate, the power justifications could probably go on forever.

If we let them.

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What High School Dress Codes Teach Our
Daughters

Jess Burnquist

6/16/15 1:50pm

“Stand up straight,” I tell my daughter, for the tenth time in an hour. I notice

when she rolls her eyes. By the time she’s staring straight ahead again, I have

seen myself reflected entirely in her behavior at her exact age of 14. I’ve heard

the echoes of my mother instructing me to stop slouching, to stand up straight.

And I realize that my daughter is slouching for the same reason I did at her age.

She is unsure of how to negotiate her newly developing body—mostly her

breasts. What I mistook as a lazy stance was really a slope of insecurity and a

desire to hide a feature of womanhood. This moment is part of the learning

curve.

In Appleton, Wisconsin, in early May, a teenager named Maria Chavez attended

school wearing a crop top and high-waisted pants. A sliver of midriff could be

seen, and it was seen. She was called out by her teacher, and, in front of her

peers, she was told that it looked like she was just wearing a bra.

Maria was escorted to the nurse’s office, where the nurse picked up the school

handbook and read this passage aloud:

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Student attire must be respectful of others and appropriate for the educational

environment at West High School. Clothing that causes a distraction or disruption in the

school . . . is deemed inappropriate for student dress.

Students may not wear scanty and/or revealing clothing. Examples may include but are

not limited to: short skirts (need to be mid thigh) or revealing shorts, tube tops, halters,

backless tops, spaghetti straps less than one inch, exposed midriffs or undergarments.

Maria was told that she clearly didn’t understand the dress policy. Humiliated,

she sought an appointment with her school counselor, who urged her to brush it

off. Still, Maria’s self-confidence was dealt a blow of shame. She confided in her

mother, Serena, that evening.

When I take my son and daughter shopping in preparation for a family event or

for a change of season, it’s easy to observe the difference of approach between

them when they’re selecting clothes. My son haphazardly grabs button-down

polos, a nice pair of khaki pants. He wonders aloud about a pink-and-white

checked option and asks for my advice regarding a tie. Afterwards, he decides to

try on some shorts and shirts. He grabs “muscle shirts,” tank tops by the

handful, because they are on sale and he loves them. He pulls shorts off the rack

and hits the fitting room. I end up giving him my keys and telling him to come

back for us when I call; he’s usually finished trying on all of his clothes before

his sister even reaches the fitting room.

My daughter, on the other hand, measures strap widths on the multitudes of

spring and summer dresses hanging off the junior racks. Straps are either too

thin, or there is too much shoulder or back revealed. She knows she won’t be

considered appropriate for school. She can opt for a shrug or shawl, but we live

in Arizona. It’s usually in the 90s or low 100s before school lets out for summer.

She doesn’t want the hassle. Instead, she chooses a dress with cap sleeves even

though it is nowhere near her first choice. When my daughter is looking at

shorts, I see her stand at attention, arms pressed to her sides. She digs her

middle fingers into her thighs to mark the “acceptable shorts length” for girls

at her school. Pair after pair of shorts fall far below that length. She gives up and

selects cropped pants even though, once again, the pants aren’t her first choice.

Maria’s mother Serena listened to her daughter recall the dress code incident,

and she was deeply disturbed by the fact that her daughter came home feeling

so much shame. She knew that her daughter was considered attractive by

today’s standards; she finds her daughter as intelligent as she does beautiful.

They discussed the school dress code. Maria noted that many boys at her school

wear muscle shirts and are never called up on violations, even though their

chests, and armpits and midriffs are visible.

Mother and daughter discussed the sexualizing of female bodies. They did some

research online, and found that, all over the United States, more and more

students, mostly female, are speaking out against the gender biases that exist in

dress codes. Maria discussed the creepiness she experienced feeling knowing

male teachers were able to look her over under the possible guise that they were

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checking her outfits for school-appropriateness. She worried: it was becoming

more hot and humid every day and her school didn’t have air conditioning.

Would she have to deal with heat rashes again this year? How could she wear

shorts without feeling as though she is being judged?

By conversation’s end, Maria decided to post flyers at school in protest of the

dress code. She was excited about her decision to act and felt proud to be

participating in the democratic tradition. Three weeks after receiving her dress

code violation, she was ready. She asked to be excused to the bathroom during a

study hall and proceeded to tape approximately 25 flyers to the school walls.

The flyers read, “Don’t prohibit girls from wearing shorts in warm weather;

teach boys and male teachers not to over-sexualize female body parts.”

In the fitting room, I am acutely aware of the tension between me and my

daughter—it is overwhelming. Mothers have often absorbed our culture’s

practices too well. We are ready to shame our daughters before men have the

chance.

“That’s too short.”

“Your boobs look huge.”

“Those are too tight.”

“No way, you’re not going into the world dressed like that.”

I catch myself, excuse myself, and bring back my daughter’s first choices. She

looks lovely, comfortable and confident. I insist that she buy them.

Maria was called into the office and told to explain the flyers. When she stated

that she was practicing her freedom of speech and expression, she was laughed

at by a security guard and her vice principal. Each time she tried to speak she

was interrupted. She was also told that her actions were on video and that she

would have two hours of community service, along with a $300 fine.

Serena received a call from her sobbing daughter and after she got the gist of

what happened, she made an appointment with the assistant principal. While

doing so, Serena also made the administrative assistant aware that she

contacted the local paper on behalf of Maria. She was outraged not only by the

fact that her daughter was belittled, again, but also by the fact that no one was

willing to simply listen to her daughter’s rationale.

At the meeting, Serena wasn’t greeted by the secretary or registrar; instead, the

Latino Group Staff Supervisor greeted her and ushered her into a room where

they had a brief conversation. Serena saw this exactly for what it was—she is a

first-generation Mexican-American. While the supervisor was very kind, there

was no identifiable reason why she met with Serena prior to the meeting with

other members of the administration. Was it a subtle comment on Serena’s

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cultural background? Was it perhaps intended as a method of intimidation?

What else could explain the fact that the supervisor didn’t even stay for the

following meeting?

Serena told me that when she brought up the gender biases in the school dress

code in that subsequent meeting, the male assistant principal seemed to

physically and mentally withdraw. “If he could have, he would have rolled his

eyes,” Serena said. He tabled the dress code issue, and cited Maria’s offenses as

having lied about what she was doing when she asked to be excused from the

classroom. She had also misused school property, he said. There was no fine. In

her mother’s presence, Maria was spoken to sweetly and wasn’t interrupted.

Her punishment was downgraded: she received 25 minutes of community

service on her campus for having violated the rules about school property and

for leaving her classroom under false premises. Her brief foray into the

democratic process had been shut down; for fear of punishment, she would not

talk about dress codes again.

The week before final exams, I suggest to my students that they dress up on

exam days. I tell them about a radio segment I recently heard in which the

connection between dressing for success and successful outcomes were

correlated—nearly proven.

One student raises her hand. “Do we have to dress in school-appropriate

clothes, because I have a really nice sundress I would like to wear.”

Many students groan as if she has asked a meaningless or stupid question.

Has she?

Jess Burnquist was raised in Tempe, Arizona. She received her MFA in Creative Writing from Arizona

State University. Her work has appeared in Ed Week, The Washington Post, Time.com, NPR.org, and

various online literary journals. Jess currently teaches high school in San Tan Valley, Arizona, and

has been honored with a Sylvan Silver Apple Award. She resides in the greater Phoenix metropolitan

area with her husband, son, and daughter. Please find her writings and her teaching blog at

www.jessburnquist.com.

Illustration by Tara Jacoby

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UNLV News Center

T

5 Things I Wish You Knew
About Intersex People
In her University Forum lecture, sociology professor
Georgiann Davis discusses how intersex people navigate
their lives.

RESEARCH  |  OCT 7, 2015  |  BY UNLV NEWS CENTER

he University Forum Lecture Series presents Contesting
Intersex: The Dubious Diagnosis, a talk by sociology

professor Georgiann Davis, at 7:30 p.m., Oct. 13, 2015, in the Barrick
Museum Auditorium. The event is part of Research Week activities

(Aaron Mayes/UNLV Photo Services)

https://www.unlv.edu/news

https://www.unlv.edu/news/topic/1204

https://www.unlv.edu/news/author/unlv-news-center

https://www.unlv.edu/event/contesting-intersex-dubious-diagnosis?delta=0

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on campus. Here she offers a preview of one topic to be discussed:
how to be an ally to intersex people.

If you’ve never heard of intersex, you aren’t alone.

A few weeks ago a colleague and I were at a popular Las Vegas bar
attending a drag show fundraiser for a local nonpro�t gender and
sexual rights organization. In between drag show performances, the
host, who introduced herself as a “drag queen,” kept encouraging the
35 or so people in attendance to purchase more ra�e tickets to
raise money for Nevada’s gender variant community.

My colleague asked the host, “What about intersex people?” The
host quickly responded in the microphone she was holding,
“Intersex? What’s that? International sex?” The audience erupted in
laughter.

The irony was not lost on me. Of all places, you would think there’d
be greater awareness about intersex in that particular crowd.

I have complete androgen insensitive syndrome, meaning I was
born with an outward female appearance, but I have XY
chromosomes. I had internal testes before doctors removed them,
without telling me, when I was a teenager. My research is centered
on how intersex is experienced in contemporary U.S. society,
including when dealing with the medical community.

As I discuss in my new book Contesting
Intersex: The Dubious Diagnosis (NYU
Press, 2015), doctors routinely subject
intersex people to physically and
emotionally harmful genital surgeries.

http://aisdsd.org/dsd/

http://nyupress.org/books/9781479887040/

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These surgeries are almost always
cosmetic and rarely medically necessary.

Perhaps even worse, many intersex people
aren’t told the truth about their diagnosis,
or if they are, they are told they are rare and
would likely never meet another intersex
person.

As both an intersex scholar and person,
here are �ve things I wish everyone knew:

5. We do exist.
Although there are no reliable estimates of the presence of intersex
in the population, a widely cited statistic suggests about 1 in 2,000
people are intersex — or about 1,000 people in a city our size. Many
doctors use their scalpels to surgically force us into invisibility, often
making us feel ashamed about being different. However, when we
�nd out the truth about our bodies and what we endured, we don’t
hide. We search the internet for information and usually end up
connecting with one another through support groups such as the
AIS-DSD Support Group (a nonpro�t for people with differences of
sex development whose mission is to make sure no one is forced to
face their diagnosis alone), or any other number of intersex
organizations that exist around the world, including Organisation
Intersex International.

4. We are normal.
Regardless of intersex status, all male bodies and all female bodies
do not look the same. Penises aren’t carbon copies of one another,
nor are vaginas. It turns out there is a whole lot of variation in what
makes up your reproductive system. Instead of shaming bodily

http://aisdsd.org/

Welcome

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differences, whatever those may be, my hope is that we embrace
The Interface Project’s slogan that “No Body is Shameful.”

3. We are �ghters.
For over 20 years intersex people from around the world have been
organizing to end the medical treatment of intersex. Intersex people
speak at medical education events and public protests, regularly
appear in the media, address the United Nations, and even work
with the World Health Organization. We are also looking to the law
to, for once and for all, put an end to the medically unnecessary
surgeries intersex babies and children are forced to endure in the
United States. You can read more about an ongoing historic lawsuit,
�led in 2013 and known on twitter as #Justice4MC, at Advocates
for Informed Choice.

 

2. Our youth inspire.
Intersex people have many accomplishments to be proud of — just
look back at how much more connected intersex people are today
than we were in the early 1990s, when the intersex rights movement
was formed — but  our intersex youth and youth leaders are
arguably the most inspiring. They speak up in their classrooms, they
march in parades, and they even made a BuzzFeed video that was
watched more that 1.7 million times. Our youth are honorable and
determined activists.

1. These issues affect you.
Doctors continue to perform surgery on intersex bodies to squeeze
us into an arbitrary male or female box — one that is narrowly and
problematically correlated with gender and sexual stereotypes.
These stereotypes force everyone into rigid categories, regardless
of the shape or features of their genitalia. If you have a penis, you
are expected to use it to penetrate a vagina if you want to be a “real”

http://www.interfaceproject.org/

Home

http://interactyouth.org/

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man. If you have a vagina, you are expected to desire and enjoy
vaginal penetration if you want to be a “real” woman. However, it
would behoove all of us to escape these constraints of binary
thinking that underline sex, gender, and sexuality. Genitalia are
naturally variable and are not predictive of our gender or sexual
identities, which are complex and �uid parts of who we are. There
are many ways to accomplish your gender and sexual identities
both with and without your genitals.

Intersex people are here to stay and will always be around �ghting
for intersex rights. But we could use your help in raising awareness
and debunking myths about our lives. My hope is that I can count on
you to stand by our sides. 

 

© 2018 UNIVERSITY OF NEVADA, LAS VEGAS

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Areas of Expertise

Although you can leverage our expertise for any writing task, we have a knack for creating flawless papers for the following document types.

Areas of Expertise

Although you can leverage our expertise for any writing task, we have a knack for creating flawless papers for the following document types.

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Our Services

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Academic Writing

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We Handle Your Writing Tasks to Ensure Excellent Grades

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