#doing gender

Introduction

Growing up as the youngest of three, I had a front-row seat to the varied ways my siblings and I performed gender. My older brother leaned into a masculine presentation—always wearing pants, keeping his hair short and neat, behaviors perhaps reinforced by his time in the National Guard. My older sister, however, also opted for a masculine style, favoring baggy clothes, bandanas, or backward hats. Her involvement in the Hip-Hop community and her passion for dance played a significant role in how she expressed her gender identity. Meanwhile, I embraced a traditionally feminine aesthetic. I was the one in dresses, with my hair often styled in elaborate, adorable ways that never failed to gather compliments.

This spectrum of gender expressions in my own family mirrors the broader societal understanding that the terms "gender" and "sex" represent distinctly different concepts, despite their frequent interchangeable use in everyday conversations. While 'sex' typically refers to biological differences between males and females, 'gender' encompasses a complex range of behaviors, expressions, and roles that societies assign to individuals—sometimes aligning with, and at other times defying, biological distinctions. This notion of gender as a performative rather than an inherent attribute challenges traditional views of what it means to be a man or a woman.

Recognizing gender as a performance suggests that it is not a pre-set identity waiting to be expressed, but rather an active, ongoing process shaped by social, cultural, and interpersonal dynamics. This perspective raises numerous questions about gender fluidity, societal pressures to conform, and the potential for redefining traditional roles.

In this blog post, we'll delve into how gender is performed daily, explore the implications of these performances, and discuss how different societies and cultures script these roles. By examining the ways we all "do" gender—through our choice of clothes, our use of language, and the roles we adopt—we can gain deeper insight into not only our personal identities but also the societal structures that shape our lives.

The Foundations of Gender Performance

Definition and Origin

The concept of "doing gender" arises from the sociological insight that gender is not an inherent personal attribute but an ongoing performance that unfolds through everyday interactions and behaviors. Introduced by Candace West and Don Zimmerman in their 1987 article, "Doing Gender," this approach explores how gender is not merely an aspect of what one is, but more something one does actively within a social context.

To differentiate it from sex, which refers typically to the biological differences between males and females, gender involves a broader spectrum of cultural and social practices. For instance, while my brother’s gender performance included typical masculine attire and grooming, influenced perhaps by his involvement in the National Guard, my sister adopted a masculine gender expression through her choice of baggy clothing and engagement with hip-hop culture, demonstrating that gender performance can cross traditional norms associated with biological sex.

Theoretical Framework

Judith Butler further developed the concept of gender as a performative act in her 1990 work, Gender Trouble: Feminism and the Subversion of Identity. Butler posited that gender is a series of performed acts, associated with a perceived binary system. She argues that the repetition of these acts produces the appearance of a stable gender identity, but in reality, gender is fluid and enacted differently at various times and places.

Relating this back to personal experience, we can see the fluidity and diversity of gender performance within just one family. While I embraced a traditionally feminine role, often wearing dresses and styled in a way that aligned with societal expectations of femininity, my siblings' performances show that these expressions are far from uniform. My sister, for example, chose attire and hobbies that were traditionally seen as masculine, challenging the conventional association between sex and gender.

Everyday Actions and Gender Expressions

Communication Styles

Language use and conversational styles are pivotal in enforcing or challenging gender norms. Reflecting on my own family, my brother’s direct and assertive manner of speaking mirrored traditional masculine norms that equate masculinity with assertiveness and authority. My sister, although adopting masculine attire, blended her communication style between assertive expressions common in hip-hop culture and collaborative styles typically characterized as feminine. This mix highlights how individuals can use language to both conform to and defy gendered expectations.

Fashion and Personal Appearance

Fashion is a powerful medium of gender expression. In my own experiences, while I adhered to a feminine style characterized by dresses and elaborate hairstyles, my sister chose baggy clothes and sported bandanas, aligning with the hip-hop scene but diverging from typical feminine norms. These choices underscore Judith Butler’s notion of gender performativity, where repetitive acts like dressing in certain ways solidify our gender identity but can also be used to disrupt traditional gender scripts.

Behavioral Expectations

Behavior, much like appearance, varies significantly across gender lines and cultures. In many cultures, men are expected to display stoicism and resilience, while women are often encouraged to exhibit empathy and expressiveness. In my family, while my brother conformed to the former, my sister’s involvement in dance provided a space where expressive and fluid movements often associated with femininity were celebrated, showcasing the variability within gender performances.

The Role of Institutions in Shaping Gender

Educational Systems

Schools play a critical role in reinforcing gender roles through curricula, activities, and even dress codes. Reflecting on my own schooling, I recall how different activities were encouraged for boys and girls, subtly guiding the development of gendered interests and skills. Educational systems, therefore, not only reflect but also perpetuate societal norms, often cited in the seminal works of West and Zimmerman.

Workplace Dynamics

The workplace is another arena where gender performances are scripted and enforced. Professional dress codes often delineate what is appropriate for different genders, and leadership roles are frequently aligned with masculine traits of assertiveness and control. Reflecting on my siblings’ career choices, it’s evident how these dynamics play out, with my brother easily fitting into a leadership role that aligns with societal expectations of masculinity.

Media Influence

Media is a strong tool for shaping perceptions of gender. Television shows, movies, and news often portray stereotypical roles that reinforce traditional gender norms. The way hip-hop culture, embraced by my sister, the way the military and news influenced my brother, is portrayed in media often perpetuates certain stereotypes about masculinity and femininity, influencing public perception and individual identity formation.

Variability and Fluidity in Gender Performance

Across Cultures

Gender roles vary significantly across different cultures, highlighting that gender norms are not universal but culturally specific. For instance, the gender expressions seen in Western contexts differ markedly from those in other societies, where traditional roles might be more fluid or differently defined. My family is of Asian descent and growing up in the United States, we incorporated a mix of Eastern and Western gender norms, illustrating the complexity and variability of gender performance across cultures.

Through the Life Course

Gender performance undergoes a dynamic evolution throughout the lifespan, with childhood, adolescence, adulthood, and old age presenting distinct expectations and freedoms concerning gender expression. Reflecting on my family's journey, our gender expressions have undergone significant transformations influenced by evolving personal identities and societal roles.

In my family, these changes are evident. My older brother has maintained his authoritative and protective demeanor, aligning with traditional masculine traits. Similarly, I have remained consistent in my gender expression, although my journey as a bisexual woman has introduced moments where I feel inclined towards both masculine and feminine presentations.

However, perhaps the most notable transformation is observed in my sister. Once characterized as a "tom-boy," she has embraced motherhood and now embodies a more feminine identity. This evolution underscores the profound impact that different life stages can have on one's gender performance, highlighting the fluidity and adaptability inherent in our expressions of gender.

Impact of Social Movements

Feminist and LGBTQ+ movements have played crucial roles in challenging traditional gender norms and promoting a broader understanding of gender as fluid. These movements advocate for the recognition of a spectrum of genders beyond the binary male and female, contributing to a more inclusive society where people like my sister can express gender in ways that defy traditional categorizations.

Conclusion

The exploration of gender as a performance within my own family reveals a microcosm of broader societal dynamics. Each member of my family, through their unique expressions and choices, illustrates the fluidity and constructed nature of gender. Understanding gender as something we do rather than something we are allows for greater flexibility and inclusivity in our definitions and expressions of identity.

By viewing gender through the lens of performance, we can better understand the forces that shape our perceptions and interactions. This understanding not only highlights the diversity of gender expressions but also challenges us to think critically about how we define and perform our own gender in daily life, encouraging a society that values expression over conformity.

For those interested in further exploring gender identity or learning more about gender diversity, consider reading foundational texts by Judith Butler or engaging with contemporary discussions on gender identity in media and academia.

Resources:

Butler, Judith. 1990. Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge.

"Night to his day": The Social Construction of Gender - Judith Lorber

High heel shoes were once a status symbol for powerful men, from horse riding soldiers in 16th Century Persia, to European aristocrats in the 17th Century. Since the Enlightenment period, heels became associated with “irrational” fashion and pornography, and so “impractical” shoes became a symbol of femininity. What changed? History and fashion trends related to high heels help us to see how gender is a performance that entrenches gender inequality.

Heels as a Sign of Masculine Utility, Wealth and Power

As far back as the 16th and 17th centuries, in different parts of the world, wealthy and powerful men wore high heels as a symbol of their social position. Persian soldiers wore high heels as they were seen as practical gear for horse riding. Later on in Europe, aristocrats wore high heels for the opposite reason: high heels were uncomfortable and they had no utility, other than to display one’s luxury. The men who wore them did not have to walk far and so to wear heels was a sign of privilege.

As men became more focused on education and economic and gender relations become more rigid, women are alternatively seen as emotional and unable to be educated. Women’s desirability is increasingly linked to “foolish” fashion. Heels become a symbol of femininity for the same reason they were once loved by wealthy European men: they are painful, impractical and frivolous. Men no longer wear heels because social ideas of gender have changed – men are supposed to embody practicality while women are treated as being irrational.

Doing Gender: Fashion and Gender as Inequality

The history of heels is a poignant example of West and Zimmerman’s theory of doing gender. The researchers argued that gender is something we “do” – we perform gender through the way we dress, the way we talk and walk, and the way we think about men and women in general. Although societies are structured around the idea that men and women are fundamentally different, history shows that the way in which femininity and masculinity are viewed changes over time. Certain fashions and ideas once associated with “men” are now seen as “effeminate” or the opposite of what men are supposed to be. 

The sociology of the mundane helps us see how the things we take for granted, such as our fashion choices, have a deeper meaning that should be critically explored.

Learn more on my blog.

[Images: 1) 17th Century Persian Men’s Shoe. 2)  Louis XIV, 1701 portrait by Hyacinthe Rigaud. 3) Men wear red heels in the present day to show solidarity with women.] Images via BBC. 

West and Zimmerman’s article Doing Gender posits that gender is a product of social interaction. It is fundamentally about those interactions and relationships. Doing gender produces, reproduces, sustains and legitimizes the social meanings accorded to gender. Gender is not a role since it is a continuous action, whereas roles are fixed/situated, and insinuating that gender is a display implies something that is not fundamental to human interaction. In order to attain effective change, modification in cultural and institutional aspects of the sex category, as well as the interactional level is necessary. SO again, how does this relate? Without Filipinx Activism, there’s no framework from which to re-examine - as to why conformity to heterosexuality can be damaging, and on top of that identities are excluded. Without the framework to analyze generations of trauma, nonnormative identities will remain culturally unintelligible and therefore marginalized. It’s like an identity politics movement where Filipino communities acknowledge the existence of blended gender identities. 

Speaking of Frameworks, I want to draw on Kimberlé Crenshaw’s piece on intersectionality because, on top of being Fil-Am, I am a middle-class person of color, and a non-binary, lesbian – and as far as navigating the world goes, it is difficult because when facts don’t have a way of fitting into available frames (hint, heterosexuality), people have a difficult time incorporating those facts into their way of thinking about a problem. Crenshaw said that in her Ted Talk about intersectionality. Being one of the few, brown, nursing students at Marquette University, a few years back, was stressful because I didn’t have academic, or financial resources to help me succeed in that endeavor. I failed chemistry and biochemistry and was held back because I didn’t have the prestigious, high school experience a lot of students attending Marquette had. All the microaggressions and the overlapping discrimination is why Crenshaw’s piece is so crucial to this research especially, now, knowing that academia can be inaccessible. This isn’t about getting special treatment, it’s about acknowledging the lived experiences of students like me, of Filipinx identities. Crenshaw said that because the intersectional experience is greater than the sum of racism and sexism, any analysis that does not take intersectionality into account cannot sufficiently address the way marginalized identities are subordinated. It’s a framing problem. The Filipinx Movement is a framework that addresses intersectionality in identities.

Musings after watching Pataakha

Genda Kumari is fondly called “Marigold” by her English-speaking boyfriend. In one scene, he also addresses her as “Bloody Mary”.

I happened to chance upon Pataakha (PT) movie, which is now available on Amazon Prime.

Vishal Bhardwaj is an immensely talented director, and PT did not disappoint. I gather that it did not perform well at the box-office, primarily due to the release of Sui…

Close your eyes. Don't look. LISTEN

Keep your eyes closed. Now pick.