Hello dear Claudia, I really enjoyed your video. I noticed that we agree in many aspects, especially in our understanding of identity being shaped in interaction, and coincide in our opinion about Aaron Philip being an example and a promoter of critical interculturality. Regarding gender identity as performativity and as "shaped in interaction", we coincide in our understanding of the texts. But what I liked the most is that you refer to how the world expects us to behave and act just based on the labels ideologically imposed by society. With this, you made me think of Gender theorists, like Butler, who assert that the construction of gender and sex is knotted to the narratives of particular social groups and how these narratives "decide a priori" what is expected, desired and accepted from its members to its members: Anything away from the expected, desired and accepted will be part of the peripheries. In relation to Aaron being a promoter of critical interculturality, I also think the same: I mention in my video that she is aware of what she represents and, moreover, that she seems to have some command of theory regarding the topic. We can notice in her discourse how she appropriates terms like intersectionality, fluidity, marginalization, and she uses them to challenge what is even expected from her in her condition of being a black, disabled, transgender woman. I would even say that her performativity does not only challenge the fashion enterprise, but also epistemic institutions, especially those which are in search of definitions and definite truths in the humanities and intercultural studies. Last but not least, I have to say that I found your concept map very appropriate to condense and review the main idea of an intercultural framework for our teachings: Let me borrow it, I will cite you!
Hello Jeff, good point you make here. I really like how Buttler describes gender as narratives that are legitimized or sedimented within social groups. I also like the idea of repetition that Buttler and Derrida discuss, or citationality, to refer to how identities are products of ritualized social performativities that sediment through time despite regulated contexts. And so gender is, as mentioned by Pennycook, a repeated stylization of the body. In other words, Aaron is creating a new semiotic resource that if sedimented will become sort of regulated and part of the repertoires of semiotic resources of how gender is embodied and enacted, just as how masculine and femenine genders became legitimized cultural semiotic resources.
Hello dear Claudia,
ResponderEliminarI really enjoyed your video. I noticed that we agree in many aspects, especially in our understanding of identity being shaped in interaction, and coincide in our opinion about Aaron Philip being an example and a promoter of critical interculturality.
Regarding gender identity as performativity and as "shaped in interaction", we coincide in our understanding of the texts. But what I liked the most is that you refer to how the world expects us to behave and act just based on the labels ideologically imposed by society. With this, you made me think of Gender theorists, like Butler, who assert that the construction of gender and sex is knotted to the narratives of particular social groups and how these narratives "decide a priori" what is expected, desired and accepted from its members to its members: Anything away from the expected, desired and accepted will be part of the peripheries.
In relation to Aaron being a promoter of critical interculturality, I also think the same: I mention in my video that she is aware of what she represents and, moreover, that she seems to have some command of theory regarding the topic. We can notice in her discourse how she appropriates terms like intersectionality, fluidity, marginalization, and she uses them to challenge what is even expected from her in her condition of being a black, disabled, transgender woman. I would even say that her performativity does not only challenge the fashion enterprise, but also epistemic institutions, especially those which are in search of definitions and definite truths in the humanities and intercultural studies.
Last but not least, I have to say that I found your concept map very appropriate to condense and review the main idea of an intercultural framework for our teachings: Let me borrow it, I will cite you!
Hahaha, but of course, me invita a café no mas.
EliminarEste comentario ha sido eliminado por el autor.
EliminarHello Jeff,
Eliminargood point you make here. I really like how Buttler describes gender as narratives that are legitimized or sedimented within social groups. I also like the idea of repetition that Buttler and Derrida discuss, or citationality, to refer to how identities are products of ritualized social performativities that sediment through time despite regulated contexts. And so gender is, as mentioned by Pennycook, a repeated stylization of the body. In other words, Aaron is creating a new semiotic resource that if sedimented will become sort of regulated and part of the repertoires of semiotic resources of how gender is embodied and enacted, just as how masculine and femenine genders became legitimized cultural semiotic resources.
Claudia, thank you for this excellent review. Listen to some of my comments here: https://voca.ro/1cji3FlfV1c5
ResponderEliminar