DOCSLIB.ORG

J Oral History Interview on Love

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
J Oral History Interview on Love Houston Asian American Archive (HAAA) Chao Center for Asian Studies Interviewer: Ann Shi Interviewee: J Date of Interview: Dec 15, 2020 Transcript by: Ann Shi Audio length: 1:02:23 Background: J (they/them) is Korean who lives in Seoul, Korea. They believe in a non-amatonormative approach towards love and relationships where one relationship (whether it’s friendship or romantic relationship) does not take priority over another. J has been self-identified as AMAB1 neutrois since 2016 and they are currently around 30 years old. J and their partner (who is gender fluid) are also asexual— sexual activity is not a priority for them; their connection is experienced more at levels of mutual understanding and shared values. The interview went through some of J’s journey in forming their values towards relationships and love, their relationship with family, and their advocacy for trans rights and feminism rights as part of the “Trans Liberation Front” organization. Setting: This interview happened via Zoom and is an audio only interview. This interview is part of the HAAA Love Stories special collection. Key: AS: Ann Shi J: J Interview Transcript: AS: Today is December 15, 2020, my name is Ann Shi. I'm with the Houston Asian American Archive. Today we have J, whose pronoun is they/them, who will be sharing their perspectives with us on love and gender identity surrounding non-amatonormativity— a term coined by Professor Elizabeth Brake, who is a Professor of Philosophy at Rice University. This interview is for the archive’s “Modern Asian in love” podcast in the “Asian Diaspora in Houston” series. And we're very thankful for your time, J, for sharing with us about your perspectives. J: About amatonormativity, right? AS: Yes, yes, that would be wonderful. To start since, um, this is the first time you've been with the archive, can you tell us a little bit about yourself? J: 1 AMAB stands for “assigned male at birth”. 1 Houston Asian American Archive (HAAA) Chao Center for Asian Studies I'm living in Seoul, but I was born in Ulsan, which is a Southern metropolitan city of South Korea. And I've been identifying myself as neutrois since 2016. And now I'm working as a interpreter and translator as a freelancer. That's all. AS: That's wonderful. Thank you. And I guess just for the record, what ethnicity do you identify as? J: Ah, oh, Korean. No, no— I'm not an ethnic minority in my country. AS: Okay, and what were some of the important family values in your upbringing? J: Um, my family. I have my parents, both mother and father and I have a younger brother. AS: And what were some of the family values for example, like, were they kind of emphasize on say, being honest, being sincere in your connection with people? Like what were some of the more important values do they try to instill you with in your upbringing? J: They- they were really emphasized on loyalty to families, for example, you should respect your elder, the elderly, in your relatives and family and also some kind of strong bond between siblings. Those two are... Yeah, so very emphasized. So when I was in childhood and adolescence. AS: Thank you, and what have been the perception or expectation of gender roles in your family in your upbringing? J: Even though I identify as neutrois, my outward appearance is much looks like, just- just a male person. So they always put me, our emphasis as a first son person, which... I need to support when- whenever they retire their job, but which is quite against my- my creed. Because I think after 20, I- I'm independent. So I think it's okay, not to support each other. Like from I- I'm, I'm back for my parents, or my parents are back for me. But for them it is quite crucial point to maintain as a family. So it's kind of a very, very deep reason why I, I don't like to be with— I don't like to live with them. So maybe this is kind of Korean thing, I think. I don't know. [chuckles] AS: I'm sure probably with the firstborn, it's very different. And there's probably some expectations of responsibilities such as carrying on the family blood and the family name. Is that something that might have been— something in your family? Or has it impacted your personal relationship in any way? J: For me, I, I don't care, whoever I met as a partner. But for them, it should be someone who is, o r who was born to be female and who is still identified herself as a woman. So, for them, they are... for them, this heterosexual relationship is crucial; but for me is, is, is... It doesn't matter. So many thing, many, many things such as relationship and love and partnership, they- they are still complete with me. 2 Houston Asian American Archive (HAAA) Chao Center for Asian Studies AS: Thank you for sharing, and moving on to the actual part of the interview, can you share with us— what do you think of the word "love"? J: As I wrote in my email, I don't put a great emphasis on love, because for me, that word doesn't mean specifically the romantic theme. But it can be useful. It can, it can be usable to describe any relationship that I put a great emotional effort on them such as a family member, or a person I know, for a very long time, and personal partner. So for me, there is no differences on emphasis, for partner and brother and other family members. Just I can call any of these relationships are based on love, but maybe the degree of love will be different. But I can say just, but all of them are love. AS: Thank you. And next I guess as this podcast is about love, relationship, and specifically, amatonormativity. Can you share with us some of your understanding about amatonormativity? And what kind of lifestyle, what kind of personal relationship do you expect in a non-amatonormative life? J: You mean non-amatonormative life? AS: Yes. J: In comparison with those— for example, romantic relationships. Ah, for example, um, I I've been- I've been with my current partner, for about a year now. And- and during this period, I— we didn't- we didn't... Let me see... partnership on relations, such as, we have to make intercourse every day or every week. So other Korean, their sexual partnership, this is kind of very basis or keeping their relationship; but for us, is nothing. So by in the meantime, they, my partner and me were first identify as asexual. So sexual intercourse doesn't matter for us; don't matter for us. But for others, this is very crus- crucial. So. And also, we don't— we, we don't... we do support for emotional support; but we don't- we don't think we have to support each other for financial support. Yeah, something, like something that could be important in heterosexual relationships, amato— non-amatonormative relations are not- not a big thing for my relationship. AS: Thank you for sharing. And next, I was just wondering, how do you connect with people? Like, um, how- what type of style? Yeah. J: This is the COVID-19 days. So I reduce meeting too many people about maybe... For example, in the last year, I- I'd love to meet a lot of people; for example, I may at least twice or three times to go out and hang out with my friends for dinner, or beer time. And they were... and I didn't care whether they are male or female. So those for me, meeting a new person is the kind of thing that I can understand them each other, so. But these days, I don't really communicate with many people, except my partner, and some of my long, long standing friends. AS: 3 Houston Asian American Archive (HAAA) Chao Center for Asian Studies Thank you for sharing. Um next I'm wondering what kind of experiences or what— how, what kind of people, or just in general, what are the journey in that you took in coming towards identify yourself as neutrois? J: I've been conflicted to use my body image and my body type. And because after the secondary sexual characteristic on my body, I, I hate it. Why should I have this kind of thing in my body? And sometimes I, I search it for surgery, and, um; but there were, there were, there were nothing that 100% identify with my ideal body type. So I still have some kind of body dysphoria and gender dysphoria with my body. But during maybe, for me it was it took two, three or four years to identify as neutrois, because neutrois is kind of brand new language in Korea. So, even though I had constantly, I had been, I had, I had, I had a lot of research on, for example, going to library or meeting some within some social minority organization; but even they were working for social- social minority, and they didn't know the word— what is neutrois? But they just suggest me as a transgender, who are conflict with themselves as gender dysphoria. But I wasn't- I wasn't... I- I did, I couldn't feel fulfilled about that term.
Load more

Recommended publications
  • Neoliberalism, Homonormativity & Ace Discourse
    Extensive notes on some aspects of... Extensive notes on some aspects of... ... Neoliberalism, Homonormativity & Ace Discourse ...Neoliberalism,...Neoliberalism, ( July, 2016 ) HomonormativityHomonormativity && AceAce DiscourseDiscourse Please copy and distribute freely. July, 2016 ( Printable pdf & read-onscreen versions available. ) rotten-zucchinis.tumblr.com/nb [email protected] 2-page ( double-sided ) leaflet version also available. inside front cover page 1 Context— Me & This Zine: Table of Contents (continued next page): I’m a 30-something queer asexual aromantic dyadic non-binary freak of the hyper-educated sort-of Jewish, white Context— Me & This Zine......................................inside front cover person variety. I’m aroace. And I like it that way. I don’t do the romance / dating thing and I really never have. My life is Content Warnings..................................................inside front cover shaped by intense non-normative relationships ( that I do with Acknowledgement...............................................inside front cover other rainbow freaks ). I hail from a large Canadian city where I spend a lot of time hanging out with my best-cat-friend... and Introduction........................................................................................4 where I'm very involved in my local ace community. I've been involved in ace community for most of its 1) “Sexual Orientation” in ( Neoliberal ) Sexual Orientation existence ( because the community didn't really coalesce as a Identity Politics.......................................................................6 community . There are a lot of things about ace discourse that I Sexual orientation as an inherent characteristic of find useful and conceptually very powerful. There are also a lot persons ( i.e., the basis of neoliberal sexual orientation of things about how it plays out that I find intensely frustrating.
    [Show full text]
  • APA Pacific Division Meeting Program 2017
    The American Philosophical Association PACIFIC DIVISION NINETY-FIRST ANNUAL MEETING PROGRAM THE WESTIN SEATTLE SEATTLE, WASHINGTON APRIL 12 – 15, 2017 VIVA VOCE ENTANGLEMENTS Conversations with A System of Philosophy Italian Philosophers Crispin Sartwell Silvia Benso CENTERING NEO-CONFUCIAN AND EXTENDING ECOLOGICAL HUMANISM NEW FORMS An Essay on An Interpretive Engage- OF REVOLT Metaphysical Sense ment with Wang Fuzhi Essays on Kristeva’s Steven G. Smith (1619–1692) Intimate Politics Nicholas S. Brasovan Sarah K. Hansen and Available May 2017 Rebecca Tuvel, editors EDGAR ALLAN POE, Available June 2017 EUREKA, AND GOD AND THE SELF SCIENTIFIC IN HEGEL CONFUCIANISM, A IMAGINATION Beyond Subjectivism HABIT OF THE HEART David N. Stamos Paolo Diego Bubbio Bellah, Civil Religion, Available July 2017 and East Asia SELF-REALIZATION Philip J. Ivanhoe and THROUGH CONFUCIAN ZHUANGZI’S CRITIQUE Sungmoon Kim, editors LEARNING OF THE CONFUCIANS A Contemporary Blinded by the Human ESSAYS ON THE FOUN- Reconstruction of Kim-chong Chong DATIONS OF ETHICS Xunzi’s Ethics Siufu Tang WHITEHEAD’S C. I. Lewis RELIGIOUS THOUGHT John Lange, editor From Mechanism to Available June 2017 POETIC FRAGMENTS Organism, From Force Karoline von Günderrode to Persuasion THE VARIETY OF Translated and with Daniel A. Dombrowski INTEGRAL ECOLOGIES Introductory Essays by Nature, Culture, Anna C. Ezekiel CONFUCIANISM AND and Knowledge AMERICAN PHILOSOPHY in the Planetary Era MOUNTAINS, RIVERS, Mathew A. Foust Sam Mickey, Sean Kelly, AND THE GREAT EARTH and Adam Robbert, Reading
    [Show full text]
  • Glossary of LGBTQIA Terms
    Glossary of LGBTQIA Terms These are terms commonly used by LGBTQIA people and their Allies. A note about these definitions: Each of these definitions has been carefully researched and closely analyzed from theoretical and practical perspectives for cultural sensitivity, common usage, and general appropriateness. We have done our best to represent the most popular uses of the terms listed; however there may be some variation in definitions depending on location. Please note that each person who uses any or all of these terms does so in a unique way (especially terms that are used in the context of an identity label). If you do not understand the context in which a person is using one of these terms, it is always appropriate to ask. This is especially recommended when using terms that we have noted that can have a derogatory connotation. ******************************************************************************************** Ace – Someone who identifies as asexual. Ag / Aggressive – A term used by people of color to describe a masculine lesbian. Also known as „stud.‟ Agender – A person without gender. An agender individual‟s body does not necessarily correspond with their lack of gender identity. Often, agender individuals are not concerned with their physical sex, but some may seek to look androgynous. [Related Terms: neutrois, genderless, gender neutral] Alloromantic – Someone who is not on the aromantic spectrum. Allosexual – Someone who is not on the asexual spectrum. Ally – 1. Someone who actively confronts heterosexism, anti- LGBTQ biases, heterosexual and cisgender privilege in themselves and others 2. Has concern for the well being of lesbian, gay, bisexual, trans*, intersex, queer, and other similarly identified people 3.
    [Show full text]
  • Amatonormativity, Non-Monogamy & Relationship Anarchy CJ & Sarah
    Amatonormativity, Non-monogamy & Relationship Anarchy CJ & Sarah *with ASL interpretation* • Aro-friendly session on amatonormativity, non-monogamy, relationship anarchy • This workshop defines and discusses more in-depth concepts of amatonormativity (e.g., social privileging of romantic relationships), non-monogamy and relationship anarchy from an aro-friendly perspective. It also explores non-normative ways of doing relationships, such as relationships that are sometimes called “queerplatonic”/”quirkyplatonic” --------------- Outline: 1. Question: What are social expectations of relationships (5 mins?) 2. Collaboratively define terms: (10 mins) • Heteronormativity • Amatonormativity • Compulsory sexuality • Homonormativity • Monogamy • Asexualisation and complexity of intersectionality 3. Question: What are some ways people here are challenging societal relationship norms? • What kind of struggles or resistance do people face colliding with these relationship norms? 4. Collaboratively define terms: • Non-monogamy & polyamory • Polynormativity • Relationship anarchy • Issues with relationship anarchy • QPRs 5. Question: • How do you relate to any of these ideas? • Positive or negative experiences with non-monogamy, RA, QPR’s? • How has amatonormativity affected how you do significant relationships? • What do you want in your significant relationships? What makes a relationship “significant”? Notes: 1. Question: What are social expectations of relationships (5 mins?) 2. Collaboratively define terms: (10 mins) Heteronormativity • Large structural system of power structuring society around heterosexuality and heterosexual marriage as the basis for the nuclear family, which is the basic “consumer unit” in a capitalist society • In this social context marriage is supposed to be based on romantic-sexual love • Participation is “compulsory” and children are trained and conscripted into heterosexuality from very young; and “regulated” through the violence of homophobia & heterosexism • Creates a system of exactly 2 opposing genders-- man-woman; mav vs.
    [Show full text]
  • Definitions: Social Structures & Relationships
    Ace Toronto (acetoronto.wordpress.com) in co-operation with HamOnt Aces (www.facebook.com/hamontaces/) Definitions: Social Structures & Relationships Heteronormativity: Heteronormativity is the culmination of compulsory heterosexuality, homophobia and heterosexism. It is the system of power that privileges heterosexuality, heterosexual romantic-sexual love and/or marriage as normal and necessary. It structures society around the (heterosexual) “nuclear family” as the basic “consumer unit” in a capitalist society. It also constitutes and enforces the socially constructed binary gender system and associated gender roles: the idea that there are exactly two genders— man and woman; where men are supposed to be “masculine” and women “feminine”— and where men and masculinity are prioritised over women and femininity. Compulsory Heterosexuality: Compulsory heterosexuality is the patriarchal presumption that heterosexuality is the normal and necessary default of all individuals in society. It imposes a “heterosexual lens” on all individuals throughout all aspects of life, beginning in early childhood. This system imposes the coercive violence of homophobia and heterosexism in order to “make people” be straight (or try to be straight, regardless of personal feelings). [Heterosexism takes heterosexuality as the taken-for-granted “ideal” while implicitly or explicitly devaluing other ways of being.] Note: The term became popular after Adrienne Rich's 1980 essay “Compulsory Heterosexuality and the Lesbian Existence” which focused on women's experiences.
    [Show full text]
  • Amatonormativity, Aromanticism, and What Defines a Relationship
    Bridgewater State University Virtual Commons - Bridgewater State University Honors Program Theses and Projects Undergraduate Honors Program 5-12-2020 Amatonormativity, Aromanticism, and What Defines a Relationship Rilee Granger Bridgewater State University Follow this and additional works at: https://vc.bridgew.edu/honors_proj Part of the English Language and Literature Commons Recommended Citation Granger, Rilee. (2020). Amatonormativity, Aromanticism, and What Defines a Relationship. In BSU Honors Program Theses and Projects. Item 330. Available at: https://vc.bridgew.edu/honors_proj/330 Copyright © 2020 Rilee Granger This item is available as part of Virtual Commons, the open-access institutional repository of Bridgewater State University, Bridgewater, Massachusetts. Amatonormativity, Aromanticism, and What Defines a Relationship Rilee Granger Submitted in Partial Completion of the Requirements for Commonwealth Honors in English Bridgewater State University May, 12, 2020 Dr. Garrett W. Nichols, Thesis Advisor Intro Romance is seen in many aspects of western culture, from movies and tv, to songs and language, but beliefs about romance go beyond what is portrayed in the media. Portrayals of romance with the marriage plot in movies show the underlying belief that romance is a goal everyone is striving towards. This belief that all people are striving towards an exclusive, romantic coupling is called amatonormativity. Professor Elizabeth Brake coined the term amatonormativity and defines it as “the assumption that a central, exclusive, amorous relationship is normal for humans, in that it is a universally shared goal, and that such a relationship is normative, in that it should be aimed at in preference to other relationship types. The assumption that valuable relationships must be marital or amorous devalues friendships and other caring relationships” (Brake 89).
    [Show full text]
  • The Political Economy of Marriage: Joanne Payton
    ‘Honour’ and the political economy of marriage Joanne Payton Thesis submitted for the degree of PhD, 2015 i DECLARATION This work has not been submitted in substance for any other degree or award at this or any other university or place of learning, nor is being submitted concurrently in candidature for any degree or other award. Signed (candidate) Date: 13 April 2015 STATEMENT 1 This thesis is being submitted in partial fulfilment of the requirements for the degree of PhD. Signed (candidate) Date: 13 April 2015 STATEMENT 2 This thesis is the result of my own independent work/investigation, except where otherwise stated. Other sources are acknowledged by explicit references. The views expressed are my own. Signed (candidate) Date: 13 April 2015 STATEMENT 3 I hereby give consent for my thesis, if accepted, to be available for photocopying and for inter-library loan, and for the title and summary to be made available to outside organisations. Signed (candidate) Date: 13 April 2015 Summary ‘Honour’-based violence (HBV) is defined as a form of crime, predominantly against women, committed by the agnates of the victim, often in collaboration, which are justified by the victims’ perceived violation of social norms, particularly those around sexuality and gender roles. While HBV is often considered as a cultural phenomenon, I argue that the cross-cultural distribution of crimes fitting this definition prohibits a purely cultural explanation. I advance an alternate explanation for HBV through a deployment of the cultural materialist strategy and the anthropological theories of Pierre Bourdieu, Claude Lévi-Strauss (as interpreted by Gayle Rubin) and Eric Wolf.
    [Show full text]
  • Marriage, Law and Polyamory. Rebutting Mononormativity with Sexual Orientation Discourse?
    Oñati Socio-legal Series, v. 6, n. 6 (2016) – Radically Rethinking Marriage ISSN: 2079-5971 Marriage, Law and Polyamory. Rebutting Mononormativity with Sexual Orientation Discourse? CHRISTIAN KLESSE ∗ Klesse, C., 2016. Marriage, Law and Polyamory. Rebutting Mononormativity with Sexual Orientation Discourse?. Oñati Socio-legal Series [online], 6 (6), 1348-1376. Available from: https://ssrn.com/abstract=2891035 Abstract This paper traces the genealogy of sexual orientation discourse in US legal scholarship and explores potential drawbacks of the articulation of a sexual orientation argument in the field of relationship recognition. After a long period of refraining from campaigning for legal recognition of multi-partner relationships, polyamory activists have recently shown a stronger interest in litigation. This paper identifies reasons for this shift in recent successes of the campaign for same-sex marriage rights and critically discusses proposals to frame polyamory as a sexual orientation to achieve multi-partner marriage rights through litigation. I argue that advocating a sexual orientation model of polyamory is likely to reduce the complexity and transformative potential of poly intimacies, limit the scope and reach of potential litigation, obstruct the capacity of poly activism to form alliances and increase the likelihood of poly activism to settle for legal solutions (i.e. marriage) that are exclusive and reproductive of a culture of privilege. Key words Polyamory; sexual orientation; compulsive monogamy; mononormativity; polygamy; slippery slope; multi-partner marriage; same-sex marriage Resumen Este artículo traza la genealogía del discurso sobre orientación sexual en las investigaciones jurídicas de Estados Unidos y explora los posibles inconvenientes de la articulación de un argumento de orientación sexual en el campo del reconocimiento de parentesco.
    [Show full text]
  • “Melted Your Cold Heart Yet?” Amatonormative Masculinity in Casino Royale and Spectre
    “Melted Your Cold Heart Yet?” Amatonormative Masculinity in Casino Royale and Spectre COLIN GÖRKE When discussing James Bond, whether the literary or flm version, one cannot escape the topic of masculinity. An assertive, violent, muscular womaniser, Bond may be what comes to mind if asked for an example of stereotypical or even hy per masculinity. !n popular culture as well as in academic discourse, Bond"s masculinity has been a site of contention among scholars. #specially with the re boot of the Bond flms, the topic has gained new prominence. While some schol ars argue that $raig is the most progressive Bond yet %$hapman &''(, $unning ham and )abri &''*, Johnson &''*+, others maintain that little has changed and that Bond is still ,ust as sexist, racist, and all-around bigoted as he always has been %-incknell &''*, .acioppi and -remonte &''*, Anderson &'/(+. 0uch research has been done on sexuality regarding both the Bond Women and Bond himself, but an analysis of romance and romantic attraction has been largely missing. 1owever, romance plays a crucial role in the rebooted flms, specifcally Bond fnding, losing, and mourning his romance with 2esper 3ynd, as well as eventually fnding a new romantic love with 4r. Madeleine 5wann. -he importance of these relationships and romance itself is emphasised by other characters" comments, which construct and functionalise romance as something Colin Görke is .omple)ing his 01 degree in 1nglophone 2n* Germ2n S)u*ies 2) )he -ni3ersi)4 o5 Duis(urg Essen% 6is rese2r./ in)eres)s in.lude 7ueer s)udies8 m2s.ulini)4 s)udies8 2nd )he 92mes +ond 5r2n.hise% Volume 2 · Issue 1 · Spring 2019 ISSN 2514 21!" DOI$ 10%24"!!&'bs%44 Dis)ribu)ed under CC +, 4%0 -K Bond should strive for above all else.
    [Show full text]
  • Minimal Marriage Revisited
    Minimal Marriage Revisited Elizabeth Brake, WPSA, March 30, 2012 Abstract: In Minimizing Marriage (OUP, 2012), I argue, on grounds of equality for all caring relationships, for ‘minimal marriage’, a form of marriage law which would support all caring relationships, of whatever nature or configuration. Two objections charge that this proposal would do unintended harm. One concerns symbolism: supporting any form of marriage may sustain harmful stigma against the unmarried, and calling polyamory, polygamy, or friendships “marriage” may devalue the recognition of same-sex marriage. A second objection is that retaining any state support for caring relationships illegitimately discriminates against ‘super- singles’ (adults who choose not to pursue caring relationships at all) or those in caring relationships who do not marry. 1. INTRODUCTION The Globe and Mail recently reported that the American companion of a Canadian woman had been deported: “The elderly women, who have little money and no car, left Canada after Ms. Inferrera, a 73-year-old American, was deported – prompting a public outcry. She and her friend of three decades, Ms. Sanford, 83, are inseparable. In addition, Ms. Sanford suffers from a heart condition and dementia and Ms. Inferrera looks after her.” The American woman had been refused permanent residency despite numerous appeals.1 Arguments for same-sex marriage often appeal to cases like this one, in which longstanding relationships are harmfully ignored by authorities. But these two women were not romantically involved. Why should their relationship lack recognition because they are ‘just’ friends – friends who have cohabited for decades and cared for one another materially? I have argued, in Minimizing Marriage, that equal treatment requires expanding marriage entitlements.
    [Show full text]
  • 'I Don't Want to Be a Playa No More': an Exploration of the Denigrating Effects of 'Player' As a Stereotype Against Af
    P a g e | 38 ‘I Don’t Want To be a Playa No More’: An Exploration of the Denigrating effects of ‘Player’ as a Stereotype Against African American Polyamorous Men Justin Leonard CLARDY Stanford University [email protected] Abstract: This paper shows how amatonormativity and its attendant social pressures converge at the intersections of race, gender, romantic relationality, and sexuality to generate peculiar challenges to polyamorous African American men in American society. Contrary to the view maintained in the “slut-vs-stud” phenomenon, I maintain that the label ‘player’ when applied to polyamorous African American men functions as a pernicious stereotype and has denigrating effects. Specifically, I argue that stereotyping polyamorous African American men as players estranges them from themselves and it constrains their agency by preemptively foreclosing the set of possibilities of what one’s sexual or romantic relational identities can be. Keywords: ethics, love, polyamory, stereotyping, race. “I don’t wanna be a playa no more” -Big Pun “In the case of black men, their subordination as a racial minority has more than canceled out their advantages as males in the larger society. Any understanding of their experience will have to come from an analysis of the complex problems they face as blacks and as men.” -Robert Staples Introduction This work is licensed under a Creative Commons Attribution 4.0 International License Analize© Justin – Journal Leonard of Gender Clardy and .Feminist ISSN 2344 Studies-2352 • New (Online). Series •
    [Show full text]
  • The Treatment of Women and Femininity in C. S. Lewis's Chronicles of Narnia and Philip Pullman's His Dark Materials Bachelo
    LIONS AND POLAR BEARS AND GENDER ROLES, OH MY! The Treatment of Women and Femininity in C. S. Lewis’s Chronicles of Narnia and Philip Pullman’s His Dark Materials Bachelor of Arts, Honours in English School of Literature, Languages, and Linguistics The Australian National University Chloe Manning October, 2018 This thesis is submitted in partial fulfilment of the requirements for the degree of Bachelor of Arts with Honours in English in the College of Arts and Social Sciences. I hereby declare that, except where it is otherwise acknowledged in the text, this thesis represents my own original work. All versions of the submitted thesis (regardless of submission type) are identical. An early version of the introductory chapter of this thesis was previously submitted as part of the requirements for ENGL4020 Researching and Writing the Thesis. The thesis did not require human research ethics approval. 2 TABLE OF CONTENTS Acknowledgements 4 Abstract 5 Introduction 6 Chapter One: Not Like The Other Girls 22 Chapter Two: Material Seduction 39 Chapter Three: Eve & the Serpent 57 Conclusion 77 Bibliography 84 3 ACKNOWLEDGEMENTS First and foremost, sincere thanks go to my thesis supervisor Dr Julieanne Lamond, whose insight and patience guided this thesis from vague, incoherent grumble to scholarly thesis, and whose encouragement has given me confidence in my work. I would also like to thank Dr Kate Flaherty for her work as honours convenor: her help has been invaluable throughout the year. I would like to thank my parents, who encouraged me to pursue my passion for literature, and my brother, whose penchant for being deliberately obtuse first taught me how to construct an argument.
    [Show full text]