F
For the sake of this evaluation, I engaged with a piece written by Judith Butler. While it may seem like a simple statement, it distinguishes me from the majority of individuals who hold views on this American philosopher.

It could be argued that their most recent book could have had the title of “Who’s Afraid of Judith Butler?”, as there are many individuals who hold fears towards her. The concept of “gender”, which is explored in this new work, often evokes apprehension and imagination in regards to its author. Butler’s contributions have been labeled as sinister, and the professor herself has been likened to a female demon – a convenient receptacle for contemporary worries about the constancy of gender.

As a young adult studying women’s studies in college, I was introduced to Butler’s 1990 book, Gender Trouble, which was already a highly successful work at the time. In the book, Butler integrated elements of radical feminism, psychology, and poststructuralist philosophy in order to analyze gender and sexuality. While they were highly regarded in academic circles, Butler’s ideas were not mainstream. They were primarily known for introducing the concept of gender performativity and their writing style, which was often criticized for being overly long and difficult to understand due to its postmodern flair. However, their ideas have become more widely discussed in recent years, in part due to a pushback against the increasing rights and visibility of transgender and gender-nonconforming individuals.

Most academics can only wish for the kind of impact and public engagement seen here. However, when theories enter popular discourse, they are often distorted. They arrive late, completely changed, lacking complexity, oversimplified, misapplied, and misunderstood. This is especially true for gender performativity, which is commonly misrepresented as simply “performing” and used to falsely accuse Butler of claiming that sex is insignificant and that gender is just a costume we can put on and take off. In reality, Butler argues that gender is performative in the sense that it involves performing repeated acts that create its existence. It is not a voluntary decision, but something that is imposed and regulated by society. Even three decades after the release of Gender Trouble, Butler still has to clarify that they never claimed that sex is not real. They are understandably frustrated and angry, as any well-known philosophy professor would be. This is evident in this particular book, which is the most accessible one they have written so far and intended for a broader audience.

If you’ve been trying to avoid learning about current social issues for the past ten years, you may still have a general understanding of the ongoing “gender wars”. This conflict is especially intense in the UK and has gained global attention as a prime example of conservative attitudes towards sex and gender. Butler asserts that the concept of “gender” has transformed into a fantasy, embodying various anxieties and concerns surrounding sexuality, physical characteristics, and interpersonal relationships. Right-wing individuals in positions of religious and secular authority have deliberately fuelled and manipulated these fears to better deflect attention from their own complicity in the mistreatment of women and marginalized groups.

Butler provides multiple illustrations. In 2015, Pope Francis likened gender theory to nuclear weapons, stating that it was a dire force that disregarded the natural order. Italian prime minister Georgia Meloni cautioned that gender ideology would deprive individuals of their gender identity. Vladimir Putin refers to Europe as “Gayropa”, asserting that gender is a western concept set to dismantle traditional notions of motherhood and fatherhood.

It may seem strange, but advocating for transgender rights should not be equated to nuclear destruction. LGBTQ+ history month is not meant to erase the importance of mothers and fathers. However, anti-gender movements are threatening my rights and the rights of lesbian, gay, and transgender parents, with some cases even resulting in legal separation from their children in countries like Italy. It is important for someone to stand up for these mothers. Butler notes that this situation is a complete reversal, as right-wing groups are taking away rights and causing harm to women, children, and families while claiming to protect others. There is a cruel irony in how the Catholic church is involved in stripping the rights of LGBTQ+ individuals and their families, all while the church itself has a history of child sexual abuse.

Butler describes this as a form of “moralistic cruelty”, and believes that the solution is to create a united front against oppression. This involves bringing together different groups, even those who may not get along, because they all face the same threat of discrimination. This includes women, minorities, and marginalized individuals. As Butler reminds us, solidarity is not about finding comfort within our own group, but rather coming together in order to resist. This is reminiscent of feminist Bernice Johnson Reagon’s famous words.

The book emphasizes the same urgent message that Butler conveys in all of their work, as both a human rights activist and a theorist: why are individuals willing to surrender their power to oppressive authorities, and why do they believe this power will never be turned against them?

Source: theguardian.com